tag:blogger.com,1999:blog-329390422014-10-03T16:00:11.783+08:00rilekwancornerthe odd moment for rileksationredtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.comBlogger313125tag:blogger.com,1999:blog-32939042.post-52366291097360243832014-02-11T04:16:00.002+08:002014-02-11T04:18:48.376+08:00Is Marriage Like Dating?<div dir="ltr" style="text-align: left;" trbidi="on"><div dir="ltr" style="text-align: left;" trbidi="on">"If you marry for the right reasons, you will have a healthy relationship with your spouse...<br /><br />Worry and take care about your own obligations and forget about your rights...<br /><br />Expect only from Allah Ta'ala. If we put hopes only in creation, in things, they are going to disappoint you. Allah Azza wa Jalla teaches us in the Qur'an to only place hopes in Him."<br /><br /><br /></div><iframe allowfullscreen="" frameborder="0" height="215" src="//www.youtube.com/embed/i-f1oNzC-Yw" width="360"></iframe></div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-87834045784604939402014-02-08T23:39:00.002+08:002014-02-08T23:48:34.981+08:00 Mimpi Bertemu Nabi sallallaahu'alaihi wasallam<div dir="ltr" style="text-align: left;" trbidi="on"><i>Oleh Ustadz DR Ali Musri Semjan Putra</i><br /><br />&nbsp;Sebagai seorang Muslim sudah pasti ada pada dirinya perasaan cinta kepada Rasulullah Shallallahu’alaihi wa sallam. Namun kadar rasa cinta tersebut berbeda antara satu dengan yang lain. Kata cinta bukan hanya hiasan kata-kata di bibir, tetapi harus dibuktikan dalam tindakan dan perbuatan sehari-hari. Rasa cinta kepada Rasulullah Shallallahu’alaihi wa sallam wajib dimiliki oleh setiap Muslim, bahkan melebihi cinta kepada orang tua, anak dan isteri.<br /><br />&nbsp;Allah berfirman: النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ<br /><br />&nbsp;Nabi (itu) lebih utama bagi orang-orang Mukmin daripada diri mereka sendiri dan isteri-isterinya adalah ibu-ibu mereka. [al-Ahzab/33:6]<br /><br />&nbsp;Rasulullah Shallallahu’alaihi wa sallam bersabda:<br /><br />&nbsp;عَنْ أَنَسٍ قَالَ قَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِينَ<br /><br />&nbsp;Dari Anas Radhiyallahu anhu ia berkata bahwa Nabi Shallallahu ‘alaihi wa sallam telah bersabda Shallallahu ‘alaihi wa sallam:: "Tidaklah beriman salah seorang kalian sampai aku lebih dicintainya dari orang tuanya, anaknya dan manusia seluruhnya." [Muttafaq `alaihi]<br /><br />&nbsp;Para Ulama menjelaskan bahwa cinta kepada Rasulullah Shallallahu’alaihi wa sallam terbagi kepada dua tingkatan:<br /><br /><b>&nbsp;Tingkat Pertama</b> : Cinta yang wajib terdapat pada setiap pribadi Muslim. Ia merupakan dasar keimanan seseorang. Yaitu keridhaan menerima dengan sepenuh hati ajaran yang dibawa Rasulullah Shallallahu ’alaihi wa sallam dengan disertai rasa cinta dan pengagungan, serta tidak mencari petunjuk di luar petunjuk Rasulullah Shallallahu’alaihi wa sallam . Kemudian menta'ati perintahnya, meninggalkan larangannya, mempercayai segala beritanya dan membela agamanya sesuai dengan kemampuan yang dimilikinya.<br /><br />&nbsp;<b>Tingkat Kedua</b> : Cinta yang melebihi dari tingkat sebelumnya. Yaitu cinta yang membawa kepada sikap yang menjadikan Rasulullah Shallallahu ’alaihi wa sallam sebagai satu-satunya figur atau qudwah dalam segala segi kehidupan. Mulai dari menghidupkan sunnah-sunnah beliau, baik dalam bentuk kualitas maupun kuantitas. Demikian pula, dalam berakhlak dan budi pekerti terhadap keluarga, karib-kerabat, tetangga dan masyarakat. Sampai dalam hal adab-adab sehari-hari lainnya seperti dalam berpakaian, makanan-minum, buang hajat dan tidur. [1]<br /><br />&nbsp;Sifat-sifat Rasulullah Shallallahu alaihi wa sallam selalu hadir dalam benaknya dan senantiasa ia jadikan sebagai teladan dalam kehidupannya sehari-hari, hingga cinta tersebut membuatnya benar-benar rindu ingin bertemu Rasulullah Shallallahu’alaihi wa sallam dan bersedia menebus perjumpaannya dengan Rasulullah Shallallahu’alaihi wa sallam dengan keluarga dan hartanya. Sebagaimana disebutkan dalam sabda Rasulullah Shallallahu’alaihi wa sallam:<br /><br />&nbsp;عَنْ أَبِيْ هُرَيْرَةَ رضي الله عنه أَنَّ رَسُوْلَ اللَّهِ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ « مِنْ أَشَدِّ أُمَّتِيْ لِيْ حُبًّا نَاسٌ يَكُونُونَ بَعْدِيْ يَوَدُّ أَحَدُهُمْ لَوْ رَآنِى بِأَهْلِهِ وَمَالِهِ »<br /><br />&nbsp;Dari Abu Hurairah Radhiyallahu anhu, bahwa Rasulullah Shallallahu alaihi wa sallam bersabda: "Umatku yang amat sangat mencintaiku adalah manusia yang datang setelahku, salah seorang mereka berkeinginan seandainya ia dapat melihatku meskipun dengan (mengorbankan) keluarga dan hartanya".<br /><br />&nbsp;Salah seorang mengungkapkan perasaannya di hadapan al-Miqdâd bin al-Aswad, sebagaimana terdapat dalam kisah berikut:<br /><br />&nbsp;عَنْ جُبَيْرٍ بْنِ نُفَيْرٍ عَنْ أَبِيْهِ قاَلَ جَلَسْنَا إِلَى الْمِقْدَادِ بْنِ اْلأَسْوَدِ يَوْماً فَمَرَّ بِهِ رَجُلٌ فَقَالَ: طُوْبَىْ لِهَاتَيْنِ الْعَيْنَيْنِ اللَّتَيْنِ رَأَتاَرَسُوْلَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَاللهِ لَوَدَدْناَ أَناَّ رَأَيْناَ مَا رَأَيْتَ وَشَهِدْناَ مَا شَهِدْتَ<br /><br />&nbsp;Jubair bin Nufair meriwayatkan dari bapaknya, ia berkata: " Pada suatu hari, kami duduk di dekat Miqdâd bin al-Aswad. Lalu seseorang lewat sambil berkata (kepada al-Miqdâd): "Kebaikanlah bagi dua mata ini yang melihat Rasulullah Shallallahu’alaihi wa sallam." (Jubair menanggapi): “Demi Allah, kami berkeinginan melihat apa yang engkau lihat, dan menyaksikan apa yang engkau saksikan". [HR Bukhâri dalam Adâbul Mufrad dan dishahîhkan oleh Syaikh al-Albâni]<br /><br />&nbsp;Barangkali perasaan seperti di atas banyak orang yang mengaku memilikinya, tetapi sikap dan tingkah lakunya sendiri sangat jauh berseberangan dengan apa yang diakuinya. Atau amalan-amalannya jauh dari sunnah, bahkan amat nyata bertolak belakang dengan ajaran yang dibawa Rasulullah Shallallahu ’alaihi wa sallam, penuh dengan kesyirikan dan bid'ah.<br /><br />Tentu hal yang demikian sudah pasti menodai cintanya kepada Rasulullah Shallallahu ’alaihi wa sallam. Karena rasa cinta harus diiringi dengan amalan yang sesuai dengan tata cara yang dicontohkan dan diajarakan serta dilakukan Rasulullah Shallallahu’alaihi wa sallam. Jika tidak demikian, tentu cintanya akan ditolak Rasulullah Shallallahu ’alaihi wa sallam, sebagaimana beliau nyatakan dalam sabda beliau:<br /><br />&nbsp;عن عَائِشَةُ –رضي الله عنها- أَنَّ رَسُولَ اللَّهِ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ « مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ ». رواه البخاري ومسلم.<br /><br />&nbsp;Dari Aisyah Radhiyallahu anhuma, bahwa Rasulullah Shallallahu ’alaihi wa sallam bersabda: "Barangsiapa mengerjakan suatu amalan yang tidak ada di atasnya perintah kami, maka amalan tersebut ditolak"[Muttafaq `alaihi]<br /><br />&nbsp;Maka, jika cinta kita ingin diterima dan tidak ditolak, jalan satu-satunya adalah beramal sesuai dengan petunjuk Rasulullah Shallallahu alaihi wa sallam, baik berupa shalat, dzikir, dll. Orang-orang yang benar-benar cinta kepada Rasulullah Shallallahu’alaihi wa sallam, sekalipun mata kepalanya tidak dapat melihat sifat fisik Rasulullah Shallallahu ’alaihi wa sallam secara nyata waktu di dunia, namun sifat-sifat, tuntunan dan ajaran beliau selalu hadir dalam pandangan mata hatinya; maka Allah k akan mengumpulkan orang tersebut bersama orang yang dicintainya. Sebagaimana sabda Rasulullah Shallallahu’alaihi wa sallam :<br /><br />&nbsp;عَنْ عَبْدِ اللَّهِ بْنُ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ كَيْفَ تَقُولُ فِي رَجُلٍ أَحَبَّ قَوْمًا وَلَمْ يَلْحَقْ بِهِمْ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَرْءُ مَعَ مَنْ أَحَبَّ<br /><br />&nbsp;Dari `Abdullâh bin Mas'ûd Radhiyallahu anhu, ia berkata: "Seorang laki-laki datang kepada Rasulullah Shallallahu’alaihi wa sallam, lalu ia bertanya: "Ya Rasulullah! Bagaimana pendapatmu tentang seseorang yang mencintai suatu kaum dan ia tidak berjumpa dengan mereka?" Jawab Rasulullah: "Seorang manusia (akan dikumpulkan) bersama orang yang dicintainya" [Muttafaq `alaihi]<br /><br />&nbsp;Kadangkala seorang Mukmin yang memiliki rasa cinta dan rindu bertemu Rasulullah Shallallahu’alaihi wa sallam. Allah memberi karunia kepadanya mimpi bertemu Rasulullah Shallallahu ’alaihi wa sallam waktu di dunia. Namun, bermimpi bertemu Rasulullah Shallallahu ’alaihi wa sallam sering disalah-gunakan oleh sebagian orang dalam mencapai maksud dan tujuan tertentu.<br /><br />&nbsp;Berbagai warna bentuk penyimpangan dalam masalah bermimpi bertemu Rasulullah Shallallahu’alaihi wa sallam sering kita temui dalam kehidupan kita. Seperti ada yang mengaku mimpi bertemu Nabi dengan pengakuan dusta sebagai modal untuk mengelabui orang dan mencari popularitas di kalangan pengikutnya. Padahal, ia sama sekali tidak bermimpi melihat Nabi Shallallahu ‘alaihi wa sallam.<br /><br />&nbsp;Sebagian lagi, ada yang mengaku menerima ajaran tertentu atau metode baru dalam beribadah saat bermimpi bertemu Nabi Shallallahu ‘alaihi wa sallam. Dan sebagian yang lain mengaku mendapat do'a atau dzikir dan salawatan tertentu dalam mimpi bertemu Nabi Shallallahu ‘alaihi wa sallam.<br /><br />Dan ada pula yang bermimpi sekedar melihat seseorang berpakaian serba putih dan pakai surban, sudah langsung diprediksi bahwa ia bermimpi melihat Nabi. Dan ada lagi yang melakukan wirid-wirid tertentu untuk bermimpi bertemu Nabi, padahal tidak pernah ada anjuran atau tuntunannya dalam syari'at. Atau menganggap orang yang mimpi bertemu Nabi berhak di klaim sebagai wali, serta dapat memberi berkah. Atau setelah bermimpi, mengaku bertemu dengan Nabi Shallallahu ‘alaihi wa sallam dalam keadaan terjaga.&nbsp; <br /><br />Agar kita selamat dari penyimpangan-penyimpangan ini. Maka selayaknya kita menyimak penjelasan Ulama tentang hal ini. Oleh sebab itu, bahasan kali ini sengaja mengangkat seputar pembahasan mimpi bertemu Nabi Shallallahu ‘alaihi wa sallam.<br /><br /><i><b>MUNGKINKAN MIMPI BERTEMU NABI MUHAMMAD SHALLALLAHU ALAIHI WA SALLAM? DAN APA HAKEKATNYA?</b></i><br /><br />Mimpi bertemu Nabi Shallallahu ‘alaihi wa sallamadalah suatu hal yang mungkin dan bisa dialami oleh seseorang, sebagaimana dijelaskan dalam hadits-hadits yang shahîh. Berikut ini adalah hadits-hadits tersebut termasuk penjelasan Ulama dalam penjabarannya.<br /><br />&nbsp;عَنْ أَبِي هُرَيْرَةَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : وَمَنْ رَآنِي فِي الْمَنَامِ فَقَدْ رَآنِي حَقًّا فَإِنَّ الشَّيْطَانَ لَا يَتَمَثَّلُ فِي صُورَتِي وَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنْ النَّارِ<br /><br />&nbsp;Abu Hurairah Radhiyallahu anhu meriwayatkan dari Nabi Shallallahu 'alaihi wa sallam, beliau bersabda: "Barangsiapa melihatku dalam mimpi, maka sungguh ia telah melihatku secara benar. Sesungguhnya setan tidak bisa menyerupai bentukku. Barangsiapa yang berdusta atasku secara sengaja maka ia telah mengambil tempat duduk dalam neraka". [HR Bukhâri dan Muslim]<br /><br />&nbsp;Dalam hadits pertama ini terdapat beberapa penjelasan, di antaranya:<br /><br /><b>a</b>. Seseorang yang melihat Rasulullah Shallallahu’alaihi wa sallam dalam mimpi, maka sesungguhnya ia benar-benar telah melihatnya.[2] Apabila ciri-ciri sifat fisiknya sesuai dengan gambaran yang terdapat dalam hadits-hadits shahîh. Jika ciri-ciri sifat fisiknya tidak sesuai, para Ulama berbeda pendapat tentang hal ini.<br /><br />Sebagian Ulama berpendapat, bahwa makna mimpinya perlu ditakwilkan. Hal itu pertanda tentang kekurangan yang terdapat pada diri orang yang bermimpi tersebut dalam hal beragama. Atau sebagai pertanda terjadinya kerusakan dalam kehidupan beragama di tengah-tengah masyarakat.<br /><br />Sebagian Ulama lain berpendapat bahwa ia tidak melihat Rasulullah Shallallahu’alaihi wa sallam karena ciri-ciri sifat fisiknya tidak sesuai dengan ciri-ciri sifat fisik Rasulullah Shallallahu’alaihi wa sallam. Tetapi setan berupaya menipunya dalam mimpi tersebut dengan cara mengaku sebagai Nabi Shallallahu ‘alaihi wa sallam, sekalipun setan tersebut tidak mampu menyerupai ciri-ciri sifat fisik Nabi Shallallahu 'alaihi wa sallam. Oleh sebab itu, sebagian para Sahabat dan tabi'în jika ada seseorang mengaku mimpi bertemu Nabi Shallallahu ‘alaihi wa sallam mempertanyakan ciri-ciri sifat fisiknya.<br /><br />Hal ini ditegaskan oleh Ibnu Sirîn dalam ungkapan beliau: "Apabila ia melihatnya dalam bentuk rupa Rasulullah Shallallahu’alaihi wa sallam yang sebenarnya".[3] Sebagaimana Ibnu Hajar menyebutkan sebuah riwayat dengan sanad yang shahîh dari Ibnu Sirîn rahimahullah : "Apabila ada seseorang mengisahkan kepadanya bahwa ia melihat Nabi Shallallahu ‘alaihi wa sallam (dalam mimpi), maka Ibnu Sirin rahimahullah berkata: "Sebutkanlah padaku ciri sifat-sifat orang yang engkau lihat tersebut?" Jika orang tersebut menyebutkan sifat yang tidak dikenalnya, maka Ibnu Sirin rahimahullah katakan: "Sesungguhnya engkau tidak melihatnya". Berikutnya Ibnu Hajar rahimahullah menyebutkan pula riwayat dari Ibnu Abbas Radhyallahu anhu yang dengan sanad yang Jayyid; Ibnu Kulaib berkata: "Aku katakan pada Ibnu Abbâs: "Aku melihat Nabi Shallallahu ‘alaihi wa sallamdalam mimpi!" Ibnu Abbas Radhiyallahu anhu berkata: "Sebutkanlah ciri sifat-sifatnya padaku!" Ibnu Kulaib berkata : "Aku sebutkan Hasan bin Ali, lalu aku serupakan dengannya." Ibnu Abbâs Radhiyallahu anhu berkata : "Sungguh engkau telah melihatnya" " [4].<br /><br /><b>&nbsp;b</b>. Hadits ini menunjukkan tentang kesempurnaan bentuk sifat fisik jasmani Nabi Shallallahu ‘alaihi wa sallamyang sangat rupawan, sehingga setan tidak mampu untuk menyerupainya.[5] Kesempurnaan tersebut ditambah lagi dengan kemulian sifat-sifat rohani beliau. Tentu setan akan semakin tidak mungkin untuk meniru atau menyerupainya, karena bentuk asli jasmani setan sangat jelek. Oleh sebab itu, Allah Azza wa Jalla jadikan sebagai perumpamaan bagi pohon Zaqqum.[6] yang menjadi makannan penduduk Neraka. Demikian pula asli sifat rohaninya adalah sangat buruk pula, oleh sebab itu ia diberi nama setan, yang artinya dalam bahasa Arab: pembangkang/yang amat jauh dari nilai-nilai kebaikan.[7]<br /><br />&nbsp;<b>c</b>. Penggalan akhir dari hadits di atas terdapat larangan sekaligus ancaman bagi orang yang berbohong atau berdusta dalam hal mimpi bertemu Nabi Shallallahu ‘alaihi wa sallam. Oleh sebab itu, Rasulullah Shallallahu’alaihi wa sallam menutup hadits tentang mimpi tersebut dengan sabda beliau "Barangsiapa yang berdusta atasku secara sengaja maka ia telah mengambil tempat duduk dalam neraka".<br /><br /><i><b>PENGAKUAN BERTEMU NABI DALAM KEADAAN TERJAGA (BANGUN).</b></i><br /><br />Sebagian dari orang-orang sufi menganggap bahwa mereka bisa melihat Nabi Shallallahu ‘alaihi wa sallam dalam keadaan sadar (terjaga). Dan ikut menghadiri perayaan maulid bersama mereka. Keyakinan ini adalah keyakinan yang batil lagi sesat, sangat bertolak belakang dengan al-Qur’ân dan hadits-hadits Rasulullah Shallallahu ’alaihi wa sallam serta ijmâ’ para Ulama. Mereka menyandarkan pandangan mereka pada hadits berikut:<br /><br />&nbsp;عَنْ هُرَيْرَةَ قَالَ سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ رَآنِي فِي الْمَنَامِ فَسَيَرَانِي فِي الْيَقَظَةِ وَلَا يَتَمَثَّلُ الشَّيْطَانُ بِي قَالَ أَبُو عَبْد اللَّهِ قَالَ ابْنُ سِيرِينَ إِذَا رَآهُ فِي صُورَتِهِ<br /><br />&nbsp;Abu Hurairah Radhiyallahu anhu berkata: “Aku mendengar Nabi Shallallahu ‘alaihi wa sallambersabda: "Barangsiapa yang melihatku dalam mimpi, maka ia akan melihatku dalam keadaan terjaga. Dan setan tidak mampu menyerupaiku". Imam Bukhâri setelah menyebutkan hadits ini berkata: “Ibnu Sîrîn berkata: "Apabila ia melihatnya dalam bentuk rupa yang sebenarnya"".<br /><br />&nbsp;Dalam hadits kedua ini terdapat tambahan penjelasan dari hadits yang pertama, yaitu kalimat: فَسَيَرَانِي فِي الْيَقَظَةِ)) : "Maka ia akan melihatku dalam keadaan terjaga".<br /><br />&nbsp;Para Ulama menerangkan maksud dari hadits tersebut dengan beberapa penjelasan:<br /><br /><b>&nbsp;Pertama</b>: Yang dimaksud adalah orang yang hidup di masa beliau tetapi belum pernah berjumpa dengan beliau. Jika ia bermimpi bertemu Nabi , maka mimpi tersebut akan menjadi kenyataan.<br /><br />&nbsp;<b>Kedua</b>: Yang dimaksud, ia akan berjumpa dengan Nabi Shallallahu ‘alaihi wa sallam dengan pertemuan yang khusus di akhirat kelak. atau ia adalah di antara orang yang akan memperoleh syafa`at Nabi Shallallahu ‘alaihi wa sallam di akhirat kelak.<br /><br /><b>&nbsp;Ketiga</b>: Yang dimkasud, mimpi orang tersebut akan terbukti di akhirat kelak, sesuai dengan apa yang dilihatnya dalam mimpi tersebut. Berkata Ibnul-Jauzi rahimahullah : "Ini adalah bagaikan kabar gembira bagi orang yang melihatnya, bahwa dia akan berjumpa Nabi Shallallahu ‘alaihi wa sallampada hari kiamat." [8].<br /><br />&nbsp;Imam Nawawi rahimahullah berkata: "Dalam menjelaskan maksud hadits tersebut ada beberapa pendapat:<br /><br />&nbsp;<b>Pertama</b>: Yang dimaksud adalah orang yang hidup pada masanya. Artinya, barangsiapa yang melihatnya dalam mimpi sedangkan ia belum berhijrah; maka Allah memberi taufik kepadanya untuk berhijrah dan bertemu melihat Nabi Shallallahu ‘alaihi wa sallam dengan nyata dalam keadaan terjaga.<br /><br />&nbsp;<b>Kedua</b>: Dia akan melihat kenyataan mimpinya tersebut dalam keadaan terjaga pada hari kiamat, karena semua umatnya akan melihatnya pada hari kiamat.<br /><br /><b>Ketiga</b>: Dia akan melihat Nabi Shallallahu ‘alaihi wa sallampada hari akhirat secara khusus dalam keadaan dekat dan mendapat syafa`atnya atau yang semisalnya”.[9]<br /><br />&nbsp;Al-Qisthallâny mengatakan : "Barangsiapa yang melihatku dalam mimpi, maka ia akan melihatku dalam keadaan terjaga", artinya pada hari secara khusus dalam keadaan dekat dengannya. Atau orang yang melihatku dalam mimpi dan ia belum berhijrah, Allah memberi taufik kepadanya untuk berhijrah kepadaku dan mendapat kemulian menjumpaiku. Allah Azza wa Jalla menjadikan mimpinya sebagai pertanda akan melihatku dalam keadaan terjaga.<br /><br />Menurut pendapat yang pertama, di dalamnya terdapat kabar gembira bagi orang yang bermimpi bahwa ia akan mati dalam keadaan Muslim”.[10] Adapun pendapat yang mengatakan bahwa ia benar-benar akan berjumpa dalam keadaan terjaga waktu di dunia ini setelah Nabi Shallallahu ‘alaihi wa sallamwafat adalah pendapat yang sangat batil lagi sesat. Pendapat ini ditolak dan dibantah dengan tegas oleh para Ulama Ahlussunnah.<br /><br />&nbsp;Imam al-Qurthûbi rahimahullah berkata: "Dalam makna hadits ini terdapat perbedaan; sebagian berpendapat sebagaimana lahirnya, yaitu barangsiapa yang melihat dalam mimpi, maka ia telah melihat secara hakiki sama seperti orang melihatnya di waktu terjaga. Pendapat ini dapat diketahui kekeliruannya dengan dalil akal yang mengharuskan:<br /><br />&nbsp;1. Bahwa, tidak seorang pun yang melihatnya melainkan dalam bentuk saat beliau meninggal.<br /><br />&nbsp;2. Tidak mungkin ada dua orang yang mimpi melihatnya dalam waktu yang sama dalam dua tempat.<br /><br />&nbsp;3. Bahwa ia hidup keluar dari kuburnya dan berjalan di pasar serta berbicara dengan manusia.<br /><br />&nbsp;4. Bahwa kuburnya kosong dari jasadnya, sehingga tidak tertinggal sesuatu dalamnya, maka yang diziarahi hanya kubur semata (tanpa jasad) dan memberi salam kepada sesuatu tidak ada. Karena ia bisa dilihat di sepanjang waktu; pagi dan sore secara hakiki di luar kuburnya. Pendapat ini adalah kebodohan, tidak akan berpegang dengannya siapa saja yang memiliki sedikit akal sehat”.[11]<br /><br />&nbsp;Abu Bakar Ibnu al-Arabi rahimahullah berkata: “Sebagian orang shaleh berpendapat asing (ganjil), ia mengira bahwa bermimpi bertemu Nabi Shallallahu ‘alaihi wa sallambisa terjadi dengan melihat dengan kedua mata kepala secara nyata”.[12]<br /><br />&nbsp;Ibnu Taimiyah rahimahullah berkata: "Melihat para Nabi dalam mimpi adalah haq (benar). Adapun melihat orang yang sudah mati dalam keadaan terjaga, maka ini adalah jin yang menjelma dalam bentuknya. Sebagaimana setan kadangkala menjelma dalam mimpi dalam bentuk seseorang.<br /><br />Bahkan, kadangkala dalam keadaan terjaga yang dapat dilihat orang banyak; sehingga menyesatkan bagi sebagian orang yang tidak mempunyai ilmu dan iman. Seperti terjadi di kalangan kaum musyrik India dan lainnya. Apabila ada seseorang meninggal, maka setelah itu mereka melihatnya membayar hutang, mengembalikan titipan dan menceritakan tentang orang-orang mati di antara mereka. Sesungguhnya itu adalah setan yang menjelma dalam bentuknya.<br /><br />Kadangkala ia datang dalam bentuk orang shaleh yang mereka kagumi. Dan ia berkata: ”Saya adalah si Fulan."; padahal sebenarnya ia adalah setan. Sesungguhnya Nabi Shallallahu ‘alaihi wa sallam telah bersabda: “Barangsiapa yang melihatku dalam mimpi, maka sungguh ia telah melihat dengan benar. Sesungguhnya setan tidak bisa menyerupaiku”.<br /><br />&nbsp;Maka melihat Nabi Shallallahu ‘alaihi wa sallam adalah benar adanya, adapun melihatnya dalam keadaan terjaga, maka ia tidak mungkin bisa dilihat dengan mata. Sama adanya, baik itu Nabi Shallallahu ‘alaihi wa sallam sendiri maupun orang-orang lain yang sudah mati. Sekalipun kebanyakan dari manusia kadangkala melihat sesorang yang menurut prasangkanya adalah Nabi di antara para nabi. Kadangkala dekat kuburannya atau dijauh dari kuburannya”.[13]<br /><br />&nbsp;Syaikh Abdul Muhsin al-'Abâd berkata: “Hal ini mengandung dua kemungkinan,<br /><br />Pertama,&nbsp;seseorang yang hidup pada zaman Nabi Shallallahu ‘alaihi wa sallam, namun ia belum pernah melihat Nabi Shallallahu ‘alaihi wa sallam. Kemudian bermimpi melihat Nabi Shallallahu ‘alaihi wa sallam. Maka sesungguhnya Allah Azza wa Jalla akan memudahkan baginya untuk bertemu Nabi Shallallahu ‘alaihi wa sallam dan berhijrah kepadanya. Kemudian akan melihat apa dengan nyata apa yang dilihatnya dalam mimpinya tersebut...”[14].<br /><br />&nbsp;Dari penjelasan para Ulama di atas dapat kita pahami bahwa pendapat yang mengatakan seseorang yang bermimpi bertemu Nabi Shallallahu ‘alaihi wa sallambenar-benar akan berjumpa dalam keadaan terjaga waktu di dunia ini setelah Nabi Shallallahu ‘alaihi wa sallam wafat adalah pendapat yang sangat batil lagi sesat. Pendapat tersebut bertolak belakang dengan firman Allah Azza wa Jalla :<br /><br />&nbsp;إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ&nbsp; <br /><br />Sesungguhnya engkau akan mati dan sesungguhnya mereka akan mati (pula).[ az-Zumar/39:30] Dan firman Allah:<br /><br />&nbsp;وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ ۚ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَنْ يَنْقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا<br /><br />&nbsp;Tiadalah Muhammad itu melainkan seorang rasul. Sungguh telah berlalu sebelumnya beberapa orang rasul. Apakah jika dia wafat atau dibunuh, kamu berbalik ke belakang (murtad)? Barangsiapa yang berbalik ke belakang, maka ia tidak dapat mendatangkan mudharat kepada Allah sedikitpun”.[ali Imran/3:144]<br /><br />&nbsp;Dua ayat di atas dengan tegas menerangkan tentang kematian Rasulullah Shallallahu’alaihi wa sallam.<br /><br />Seluruh umat Islam sepakat bahwa Rasulullah Shallallahu’alaihi wa sallam telah wafat. Ia tidak akan bangkit dari kuburnya kecuali setelah hari kiamat. Barangsiapa yang mengatakan bahwa Rasulullah Shallallahu’alaihi wa sallam kembali ke dunia sebelum hari kiamat dan bertemu dengan orang-orang tertentu, ini adalah keyakinan yang sesat sekali. Bahkan sama dengan akidah reinkarnasi yang diyakini orang-orang Hindu.<br /><br />&nbsp;Tatkala membacakan salah satu dari ayat di atas Abu Bakar ash-Shiddîq Radhiyallahu anhu berkata:<br /><br />&nbsp;فَمَنْ كَان َمِنْكُمْ يَعْبُدُ مُحَمَّدًا فَإِنَّ مُحَمَّدًا قَدْ مَاتَ وَمَنْ كَانَ يَعْبُدُ اللهَ فَإِنَّ اللهَ حَيٌّ لاَ يَمُوْتُ<br /><br />&nbsp;Barangsiapa yang menyembah Muhammad, maka sesungguhnya Muhammad telah wafat. Barangsiapa yang menyembah Allah sesungguhnya Allah Maha Hidup tidak akan mati. [HR Bukhâri]<br /><br />&nbsp;Pendapat tersebut juga bertentangan dengan hadits Rasululllah Shallallahu ‘alaihi wa sallam:<br /><br />&nbsp;عن أبي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - « أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ وَأَوَّلُ مَنْ يَنْشَقُّ عَنْهُ الْقَبْرُ وَأَوَّلُ شَافِعٍ وَأَوَّلُ مُشَفَّعٍ »<br /><br />&nbsp;Dari Abu Hurairah Radhiyallahu anhu yang berkata: “Rasulullah Shallallahu’alaihi wa sallam telah bersabda : “Saya adalah penghulu anak Adam pada hari kiamat, orang yang pertama dibangkit dari kuburnya dan orang yang pertama memberi syafaat.” [HR Muslim]<br /><br />&nbsp;Hadits ini dengan jelas menyatakan bahwa Rasulullah Shallallahu’alaihi wa sallam tidak akan keluar dari kuburnya kecuali setelah terjadinya hari kiamat dan seluruh manusia dibangkitkan dari kuburnya. Pendapat yang mengatakan bahwa ia berjumpa Rasulullah Shallallahu’alaihi wa sallam dalam keadaan terjaga, mengharuskan bahwa Rasulullah Shallallahu’alaihi wa sallam hidup dan keluar dari kuburnya, bahkan secara berkali-kali; kesesatan dan kebatilan pendapat tersebut amat nyata bagi orang yang punya ilmu dan iman.<br /><br />Sebagian orang berdalil dengan hadits:<br /><br />&nbsp;اْلأَنْبِياَءُ أَحْيَاءٌ فِيْ قُبُوْرِهِمْ يُصَلُّوْنَ<br /><br />&nbsp;Para nabi itu hidup dalam kuburan mereka, mereka shalat.[HR Abu Ya`la dan al-Bazzâr dan dishahîhkan Syaikh al-Albâni dalam Ash-Shahîhah]<br /><br />&nbsp;Jawabannya adalah:<br /><br /><b>Pertama</b>: Bahwa kehidupan yang dimaksud di sini adalah kehidupan alam Barzakh yang hakikat dan bentuknya tidak ada yang mengetahui kecuali Allah Azza wa Jalla. Mengatakan bahwa mereka hidup seperti di dunia adalah suatu hal yang batil, sebab alam Barzakh tidak sama dengan alam dunia dalam segala segi.&nbsp; <br /><br /><b>Kedua</b>: Dalam hadits tersebut secara jelas dan tegas menyebutkan mereka hidup dalam kubur, bukan hidup dan keluar ke dunia. Jika dipahami mereka hidup dan keluar ke dunia, maka ini suatu penyimpangan terhadap lafazh makna hadits tersebut.<br /><br />&nbsp;<b>Ketiga</b>: Tidak pernah dinukilkan atau diriwayatkan dari seorang pun dari Sahabat maupun para Ulama terkemuka umat ini bahwa mereka berjumpa Nabi Shallallahu ‘alaihi wa sallam dalam keadaan terjaga setelah beliau wafat. Bahkan di antara mereka ada yang bermimpi dengan Nabi Shallallahu ‘alaihi wa sallam tetapi tidak pernah mereka mengaku bertemu Nabi Shallallahu ‘alaihi wa sallamdalam keadaan bangun (terjaga). Sedangkan para Sahabat adalah orang yang paling dicintai Nabi Shallallahu ‘alaihi wa sallam dan generasi yang paling cinta kepada Nabi Shallallahu ’alaihi wa sallam.<br /><br />&nbsp;Ibnu Hajar rahimahullah berkata: ”Jika seandainya ada orang yang melihatnya di waktu terjaga, tentu ia termasuk Sahabat. Berarti penilaian sebagai Sahabat tetap berlangsung sampai hari kiamat. Hal ini menjadi terbukti keliru sekali, ketika banyak yang mimpi bertemu tetapi tidak seorang pun mengaku berjumpa dalam keadaan sadar (bangun)”.[15]<br /><br />&nbsp;<b><i>APAKAH ADA KIAT-KIAT TERTENTU AGAR BERMIMPI BERTEMU NABI MUHAMMAD?</i></b><br /><br />&nbsp;Di antara sebagian orang ada yang melakukan dzikir-dzikir tertentu agar bisa bermimpi dengan Nabi Shallallahu ‘alaihi wa sallam, padahal tuntunan tersebut tidak ada diajarkan oleh Nabi Shallallahu ‘alaihi wa sallam. Perbuatan tersebut adalah termasuk membuat perkara yang baru dalam agama. Para Ulama salaf yang pernah mimpi bertemu Nabi Shallallahu ‘alaihi wa sallam tidak pernah melakukan dzikir ataupun ibadah-ibadah tertentu.<br /><br /><b><i>&nbsp;APAKAH MIMPI BERTEMU NABI MUHAMMAD PERTANDA ORANG TERSEBUT SHALIH?</i></b><br /><br />Bentuk lain dari kesalah-pahaman dalam masalah mimpi bertemu Nabi Shallallahu ‘alaihi wa sallam adalah menganggap setiap orang yang bermimpi bertemu Nabi Shallallahu ‘alaihi wa sallam adalah memiliki keistimewaan yang luar biasa. Bahkan kadangkala meyakini orang tersebut sebagai wali, yang bisa mengobati dan memberi berkah.<br /><br />Namun, bila melihat penjelasan Ulama sebagaimana telah diuraikan di atas, maka bermimpi bertemu Nabi Shallallahu ‘alaihi wa sallam memilki dua bentuk yaitu adakala sebagai bisyârah (harapan baik); dan adakalanya sebagai peringatan (indzâr), sehingga tidak mutlak senantiasa sebagai bisyârah.<br /><br />&nbsp;Al-Mu’allimi berkata: “Sesungguhnya para Ulama bersepakat bahwa sesungguhnya mimpi tidak bisa dijadikan hujjah. Tetapi ia hanya sebatas sebagai harapan baik (bisyârah), dan peringatan (tanbîh). Dan juga bisa sebagai dalil pendukung jika bersesuaian dengan hujjah syar’iyah (agama)”[16].<br /><br />&nbsp;Demikian, pembahasan sekilas tentang mimpi bertemu Nabi Muhammad Shallallahu ‘alaihi wa sallam dengan beberapa hal yang berkaitan dengannya. Semoga bermanfaat.<br /><br /><i>[Disalin dari majalah As-Sunnah Edisi 06-07/Tahun XIII/1430H/2009M. Penerbit Yayasan Lajnah Istiqomah Surakarta, Jl. Solo-Purwodadi Km.8 Selokaton Gondangrejo Solo 57183 Telp. 0271-858197 Fax 0271-858196]</i><br /><br />&nbsp;_______<br /><br /><i>Footnote</i><br />[1]. Lihat "Huqûqun Nabi Bainal Ijlâl Wal Ikhlâl", Faishal al 'Abdâny: 67<br />[2]. Ditegaskan dalam riwayat lain: قَالَ أَبُوْ قَتاَدَةَ رَضِيَ اللَّهُ عَنْهُ : قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ( مَنْ رَآنِيْ فَقَدْ رَأَى الْحَقَّ ) رَوَاهُ الْبُخَارِيْ وَمُسْلِمٌ Abu Qatâdah Radhiyallahu anhu berkata bahwa Nabi Shallallahu alaihi wa sallam bersabda : "Barangsiapa yang melihatku (mimpi), maka sungguh ia benar-benar telah melihat".<br />[3]. Lihat Shahîhul-Bukhâri: 6/2567.<br />[4]. Lihat, Fathul Bâri: 12/384.<br />[5]. Penegasan bahwa setan tidak mampu menyerupai Nabi Shallallahu 'alaihi wa sallam disebutkan dengan lafazh yang berbeda-beda, akan tetapi maknanya saling berdekatan:<br />&nbsp;(فَإِنَّ الشَّيْطَانَ لاَ يَتَكَوَّنُنِيْ)، (فَإِنَّ الشَّيْطَانَ لاَ يَتَخَيَّلُ بِيْ)، (وَلاَ يَتَمَثَّلُ الشَّيْطَانَ بِيْ )، (وَإِنَّ الشَّيْطَانَ لاَ يَتَرَاءَىْ بِيْ)، (فَإِنَّهُ لاَ يَنْبَغِى لِلشَّيْطَانِ أَنْ يَتَشَبَّهَ بِيْ) وَهِيَ فِيْ صَحِيْحَيْنِ أَوْ فِيْ أَحَدِهِمَا<br />[6]. Sebagaimana firman Allah Azza wa Jalla : طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ Mayangnya seperti kepala syaitan-syaitan.[ash-Shaffat/37:65]<br />[7]. Lihat Mu'jam Maqâyîsil Lughah 3/184. dan Al-Mu'jamul Wasîth 1/483.<br />[8]. Lihat Kasyful al-Musykil 1/912.<br />[9]. Lihat Syarah Imam Nawawi:15/26.<br />[10]. Di nukil dalam kitab `Aunul Ma’bûd:13/249.<br />[11]. Disebutkan oleh Ibnu hajar dalam Fathul Bâri:12/384.<br />[12]. Disebutkan oleh Ibnu hajar dalam Fathul Bâri:12/384.<br />[13]. Lihat Al-Jawâbus Shahîh 4/15.<br />[14]. Lihat Syarah Sunah Abu Dâwud 28/426.<br />[15]. Lihat Fathul Bâri:12/285.<br />[16]. Lihat At-Tankîl:2/243.<br /><br />source:&nbsp;http://almanhaj.or.id/content/3405/slash/0/mimpi-bertemu-nabi-muhammad-shallallahu-alaihi-wa-sallam/</div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-84191041182956379712014-02-06T06:08:00.001+08:002014-02-06T12:33:25.605+08:00Two Basic Conditions<div dir="ltr" style="text-align: left;" trbidi="on">Today I chanced upon a small booklet which says "(Surah) Yasin's Virtue" on its cover written in arabic. The writer is someone unknown and after the author's name, the word Makkah Al-Mukarramah was printed, indicating it was from Makkah.<br /><br />The following is its introduction.<br /><br /><i>"Special procedure in reciting Surah Yasin virtue</i><br /><i><br /></i><i>Before reciting Surah Yaaseen's virtue, one must firstly utter the Shahadah, "Ash hadu an laa ilaaha illallaah wa ash hadu annaa Muhammadarrasuulullah". Then recite "Bismillaahirrahmaanirraheem", then recite Al-Fatihah for Rasullullaah SAW once, then recite Al-Fatihah for Sayyidina Khidir 'alaihissalaam once, then recite Al-Fatihah for the soul of Sheikh Abdul Qadir Al-Jailani. Then request blessings from Allah to grant what one is asking for. The mode of request should be as follows "Oh Allah I pray to you tonight by reciting Surah Yaasin's Virtue on behalf of so-and-so in the hope that he or she recovers from his or her sickness" or other requests in the hope that with the recitation of it would bring blessings and grant the requests.</i><br /><i><br /></i><i>In this "Yaaseen's Virtue" there are a few verses denoting "X" where one should pause and seek Allah's blessings while at the same time, uttering the name of the person to whom one is reciting for and this should be repeated for all 8 "X" stopping places. Then continue with the seven recitations after Surah Yaseen.</i><br /><i><br /></i><i>Note: If one is reciting alone, one must recite seven times. If there are seven people reciting, it is sufficient for each to recite only once. And one should know the date of birth of the person whom one is reciting for. If his/her date of birth is unknown, then one must recite for seven nights consecutively. -end-"</i><br /><br />...................................................................<br /><br />1. Upon browsing its contents, I realized that the booklet is not just Surah Yasin by itself but Surah Yaseen that has been interjected with additional non-hadeeth related recitations of dhikr and supplications at different points of the Surah.<br /><br />2. It is a booklet probably with the sole purpose of seeking Allah's blessings and help for one's needs.<br /><br />3. Just to remind myself and also others in sha Allah. For the acceptance of righteous deeds and this includes, dhikr, supplications, reading the Qur'an seeking blessings and cure from it, it is stipulated that the following two basic conditions must be fulfilled:<br /><br /><b>a) The intentions while doing such deeds must be totally for Allah's sake only without any show-off to gain praise or fame.</b><br /><b><br /></b><b>b) Such a deed must be performed in accordance with the Sunnah of Allaah's Messenger (sallallaahu'alaihi wasallam), the last of the Prophets and Messengers.</b><br /><br />The proof in this regard is many some of them are as follows, Allaah Almighty says in the Qur'an:<br /><br /><span style="color: #990000;"><span style="font-size: large;">{"So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship&nbsp;</span><span style="font-size: large;">correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him."}</span></span> [Soorah al-Kahf (18):11O]<br /><br /><span style="color: #38761d; font-size: large;">{"And obey Allaah and obey the Messenger that you may receive Allaah’s Mercy, and hasten to forgiveness from your Lord and to Paradise whose width is that of the heavens and the earth, prepared for the pious who are obedient to Allaah."}</span> [Soorah Aal-'Imraan (3): 132-133]<br /><br /><span style="color: #990000; font-size: large;">{"So whoever obeys Allaah and His Messenger, by submitting to their commands and being pleased with their judgement, and withholding from what they forbid, then he is with those whom Allaah has blessed with guidance and obedience in this world and with Paradise in the Hereafter, with the prophets, their sincere followers who were upon their way, the martyrs, and the righteous; and what an excellent companionship in Paradise are they."}</span> [Soorah an-Nisaa (4):69]<br /><br /><span style="color: #38761d; font-size: large;">{"And whoever obeys Allaah and His Messenger has achieved the greatest success."}</span> [Soorah al-Ahzaab (33):71]<br /><br />4. While I'm sure the people who would use the booklet mentioned above are sincere and have good pure intentions to seek Allah's blessings, thus meeting condition "a", what about condition "b"?<br /><br />5. If only sincerity and good intentions are sufficient for righteous deeds to be accepted, then this would include all other forms of religion. I'm sure people of other religion do the righteous deeds that their religion teaches them to perform, with full sincerity and good intentions hoping for good blessings as a result of their actions. No sane person would do as such to be damned and condemned.<br /><br />6. With regards to the booklet and the "special instructions" in it, we can put forward a simple question to see if it complies with condition "b".<br /><br />"What is the proof that it is from our Prophet Muhammad sallallaahu'alaihi wasallam?"<br /><br />For each and every <b>specific instructions</b> to perform a good deed, it <u><b>must be backed with a proof</b></u> that it is what Rasulullaah sallallaahu'alahi wasallam have taught. This is also the case for specific virtues of any surah from the Qu'ran.<br /><br />7. We can also take note of the usage of intermediaries to seek blessings as instructed in the booklet. <i>"then recite Al-Fatihah for Rasullullaah SAW once, then recite Al-Fatihah for Sayyidina Khidir 'alaihissalaam once, then recite Al-Fatihah for the soul of Sheikh Abdul Qadir Al-Jailani."</i> This is a form of intermediary that has no basis in Islam.<br /><br /><b>When we want to ask from Allah, it suffices for us to seek it directly from Allah.</b> Allah Ta'ala says in the Qur'an:<br /><br /><span style="color: #134f5c; font-size: large;">{"And when My servants ask you (O Muhammad concerning Me, then answer them), I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright."}</span> [Soorah Al-Baqarah 2:186]<br /><br /><span style="color: #134f5c; font-size: large;">{"Your Lord says: O people, invoke Me and supplicate to Me making your worship sincerely for Me alone, and I will answer you, and pardon you and have mercy upon you..."}</span>&nbsp;[Soorah Ghaafir (40):60]<br /><br />This is also as taught by our Prophet sallallaahu'alaihi wasallam in the following hadeeth:<br /><br />Narrated Ibn 'Abbas (radhiallaahu 'anhuma): Once I was behind the Prophet (sallallaahu'alaihi wasallam) and he said: ((O boy, I will teach you a few words: Be loyal and obedient to Allah [worship Him (Alone)], remember Him always, obey His Orders. He will save you from every evil and will take care of you in all the spheres of life. Be loyal and obedient to Allah, you will find Him near [(in front of you), i.e. He will respond your requests].<b> If you ask, ask Allah. If you seek help, seek help from Allah....</b>))] [Sahih At-Tirmidhi]<br /><br />9. There are many booklets and books available that promotes righteous acts, deeds, dhikr and supplications that complies with how our Prophet sallallaahu'alaihi wassalam taught us. One of them is the popular booklet called <b>"Hisnul Muslim"</b> or translated as <b>"Fortress of the Muslim"</b>. We should try our best to utilize such books that are readily available for our references in performing good deeds which comply with his teachings and avoid those with vague and unclear references.<br /><br />Allah Almighty knows best.</div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-82441046033384544692014-01-24T02:38:00.004+08:002014-01-24T02:46:57.981+08:00Child born out of wedlock has no sin upon him<div dir="ltr" style="text-align: left;" trbidi="on"><b>Question</b>: Does Islam look with disfavor upon a child born of fornication or adultery – an illegitimate child? I heard that there is a hadîth to the effect that such a child is disfavored? Is this true?<br /><br />&nbsp;<b>Answered by:</b> Sheikh al-Sharif Hatim al-Awni<br /><br />An indisputable tenet of our Islamic faith is that no person will share in the sin of another unless that person was directly involved in encouraging or assisting the other person to commit the sin.<br /><br /><span style="color: #38761d; font-size: large;">&nbsp;Allah says: “That no soul shall bear the burden of another and that a person shall have nothing but what he strives for” [Sûrah al-Najm: 38-39]</span><br /><span style="color: #38761d; font-size: large;"><br /></span><span style="color: #38761d; font-size: large;">&nbsp;Allah says: “On no soul does Allah place a burden greater than it can bear. It shall have the good that it earns, and against it shall be the ill that it earns.” [Sûrah al-Baqarah: 286]</span><br /><span style="color: #38761d; font-size: large;"><br /></span><span style="color: #38761d; font-size: large;">&nbsp;He also says “They were a people who have gone before. They shall have the fruits of what they earned and you shall have the fruits of what you earn, and you will not be asked about what they used to do.” [Sûrah al-Baqarah: 134 and 141]</span><br /><span style="color: #38761d; font-size: large;"><br /></span><span style="color: #38761d; font-size: large;">&nbsp;For this reason, it is authentically related that `A’ishah said regarding the child born of adultery: “He shares in nothing of the sin of his parents, for Allah says ‘no soul shall bear the burden of another’.” [Musannaf `Abd al-Razzâq (13860,13861) and Musannaf Ibn `Abî Shaybah (12543)]</span><br /><br />&nbsp;It is also authentically related from Ibn `Abbâs that upon hearing someone say ‘The child of adultery is the worst of the three parties’, that he severely condemned the statement and said: “If he were the worst of the three parties, then the punishment of his mother would not be postponed until after he is born.” [Ibn `Abd al-Barr, al-Tamhîd (24/135-136) and al-Istidhkâr (23/175)]<br /><br />&nbsp;Ibn `Abbâs also said: “He is the best of the three parties.” [Musannaf `Abd al-Razzâq (13863)]<br /><br />&nbsp;The statement “The child of adultery is the worst of the three parties” is a hadîth. However, it is extremely weak, as stated by Ibn al-Jawzî in al-`Ilal al-Mutanâhiyah (1282-1283).<br /><br />&nbsp;As for the hadîth: “The child of illicit sexual intercourse shall not enter Paradise”, I am aware of no authentic chain of transmission for it. All of its lines of transmission are defective. This is in spite of some scholars declaring it to be an authentic hadîth, like Ibn Hibbân [Sahîh Ibn Hibbân (3383,3384)] and al-Albâni [Silsilah al-Ahâdîth al-Sahîhah (673)]<br /><br />&nbsp;Ibn al-Jawzî declared the hadîth to be a fabrication [al-Mawdû`ât (1561-1566)] Al-Dâraqûtnî ruled that the hadîth is inconsistent. Ibn Hajar al-`Asqalânî declared it to be weak. A thorough discussion about the matter would be lengthy.<br /><br />&nbsp;Scholars agree that if even if the hadîth were to be construed as authentic, it is not to be taken on its apparent meaning, because it contradicts the indisputable tenet of our faith that no soul shall bear the sin of another. Those who accepted the hadîth have offered numerous possible interpretations for it.<br /><br />&nbsp;Possibly the best of these interpretations is the one suggested by al-Tahâwî in Bayân Mushkil al-Ahâdîth (2/372-373)] he points out that the phrase “child of illicit sexual intercourse” refers to someone who commits illicit sexual intercourse so often and so habitually as to have the action attributed to him.<br /><br />&nbsp;Al-Tahâwî points out that this is an established convention of the Arabic language. People who are consumed with their worldly affairs are called “children of the world” and a traveler is referred to in Arabic “a child of the road”. Al-Tahâwî then cites certain verses of classical poetry as linguistic evidence for this usage of the phrase “child of illicit sexual intercourse” (walad al-zanyah).<br /><br />&nbsp;And Allah knows best.<br /><br />&nbsp;------------------------<br /><br /><b>&nbsp;Question:</b> If a man and a woman commit adultery and a child is born as a result, is that child cursed?<br /><br />&nbsp;<b>Answered by:</b> Sheikh `Abd al-Wahhâb al-Turayrî, former Professor at al-Imâm University<br /><br />&nbsp;The idea that an innocent child would be cursed is diametrically opposed to Islamic teachings.<br /><br />Allah says: “No soul shall bear the burden of another.” [Sûrah al-Najm: 38]<br /><br />&nbsp;Each child is born innocent and guiltless. How could Allah curse a child who has done nothing wrong? The child had nothing to do with what his father or mother did. The sin is entirely that of the parents. There is no sin whatsoever on the child. The child may not be called a “bastard”. He may not even be referred to as “illegitimate” with the intention to derogate him.<br /><br />Source: <a href="http://en.islamtoday.net/node/1729">en.islamtoday.net</a></div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-39088835457613607492014-01-17T21:23:00.002+08:002014-01-17T22:17:57.974+08:00A brief history on Sufism and the life of Imam Junaid Al-Baghdadi<div dir="ltr" style="text-align: left;" trbidi="on">An unbiased view of the history of Sufism and how it evolved. The speaker, Dr. Muhammad Musa Al-Shareef also relates the life of a great scholar and Imam, Junaid ibn Muhammad Abu al-Qasim al-Khazzaz al-Baghdadi (830-910 AD)<br /><br />&nbsp; <iframe allowfullscreen="" frameborder="0" height="215" src="//www.youtube.com/embed/YakXuCAlC0Y" width="360"></iframe><br /><br /><b>Some</b> important points from the video..<br /><br />&nbsp;The first phase of Sufism (at the beginning of third century A.H.) was praised by most early scholars. They also praised those early Sufis who were influential in the first phase and those who followed in their footsteps. Those early Sufis were highly regarded by scholars such as Ibn Taimiyyah, Ibn Al-Qayyim, Imam Adh-Dzahabi and Imam ibn Kathir and many others.<br /><br /><span style="color: #38761d; font-size: large;">&nbsp;They praised those Sufis as they were at the height of asceticism, piousness, devoutness, righteousness and they adhered to the Qur'an and Sunnah. They stuck to the pure Islamic principles.</span><br /><br />&nbsp;The most famous figure in the first phase of Sufism was AlJunied. One of the greatest achievements of Imam Junaid al-Baghdadi was that he set rules for religious practices and made them constrained by the Qur'an and Prophet Muhammad's traditions(Sunnah).<br /><br />&nbsp;For example, Aljunied was asked about those who reject religious obligations; these people belonged to the Batiniyyah sect. The Batiniyyah sect caused Muslims much harm as they were disbelievers in the guise of Muslims. They claimed that after attaining a high rank of religiousness, asceticism, piety, remembrance of God and prayer, they would not have to fulfill all religious obligations believing they had drawn close enough to God. And this is a famous sect, that is why some Orientalist scholars and others found some aspects in common between Sufism and Brahmanism as Brahmans claim that one can give up religious duties after attaining a high level of piety. Anyway, al-Junaid commented on that with an excellent saying. He said,"Yes they have reached a "state", but only one which leads to the Hell-Fire!" because one who believes as such, is a disbeliever as the Muslim scholars had also unanimously agreed upon, because rejecting religious obligations has nothing to do with Islam at all! As Allah Almighty says,<b>{"Worship your Lord till certainty(death) comes.."}.</b><br /><br />&nbsp;The early teachings of Al-Junied refuted the claims of those Batiniyyahs who belonged to the third phase of Sufism where the principles of Batiniyyah, Shiism and Sufism became interrelated, namely in the tenth century A.H. and after, and this is a peril to Muslims.<br /><br />Those adopting these views(teaching and spreading them) probably did not mean harm to Muslims but the reality is that some infidels manipulated Sufis and Shiism to harm Muslims and thus many Sufi teachings thereafter cannot be understood unless we are aware of the issue of Batiniyyah and its influences on some aspects of Sufism.<br /><br />And so Aljunied's greatest achivement was cutting off the ideas of Batini infidels and making Sufi practices constrained by and tied to the Qur'an and Sunnah and we're thankful for that rahimahullaahu ta'ala.<br /><br />Shaykhul Islam Ibn Taimiyyah rahimahullaah said (mentioned two extreme views regarding Sufism)<br /><br />&nbsp;1) that there exist religious learned scholars who would undervalue all Sufi worshipers and consider them all ignorant and deluded<br /><br />&nbsp;2) that there exist Sufis who disregarded Islamic Law and knowledge thinking that Islamic Law and knowledge stood in their way to God.<br /><br /><span style="color: #990000; font-size: large;">&nbsp;And he said that the correct position is that whatever with regards to Sufism that was based on the Qur'an and Sunnah was true and whatever that contradicted the Qur'an and Sunnah is false. This indeed a golden saying!</span><br /><br />&nbsp;Dr Muhammad Musa then recalled that he once met Shaykh Abdul Azeez ibn Baz and told him that there was an attack on everything that was related to Sufism and Sufis and he asked the Shaykh whether we were to regard them as Ibn Taimiyyah had done. And Shaykh ibn Baz repeated his answer twice or thrice,"This is also my view, this is also my view!" (That he adopted the view of ibn Taimiyyah on Sufism.)<br /><br /><b>He meant that Sufis were a Muslim sect, some of whom were good, some were evil; some devout and ascetic and some deluded making innovations in Islam and he added that one should adopt the sound religious views of the Sufis and give up their false ones.</b><br /><br />&nbsp;And this applies to all Islamic sects, not only Sufis. This was a fair stance by the late Shaykh Abdul Azeez ibn Baz rahimahullah following the views of Shaykhul Islam Ibn Taimiyyah.<br /><br />And Allah Almighty knows best.</div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-1361803679879566222014-01-01T01:19:00.000+08:002014-01-01T01:27:08.312+08:00Virtues of Reading Soorah Al-Mulk every night, reflecting upon its lessons and acting in accordance with its rulings.<div dir="ltr" style="text-align: left;" trbidi="on">It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “A soorah from the Qur’aan containing thirty verses will intercede for a man so that he will be forgiven. It is the soorah Tabaarak Alathi bi yadihi’l-mulk [i.e., Soorat al-Mulk].”<br /><br />&nbsp;[Narrated by al-Tirmidhi, 2891; Abu Dawood, 1400; Ibn Maajah, 3786.]<br /><br />Al-Tirmidhi said, this is a hasan hadeeth. It was classed as saheeh by Shaykh al-Islam Ibn Taymiyah in Majmoo’ al-Fataawa, 22/277, and by Shaykh al-Albaani in Saheeh Ibn Maajah, 3053.<br /><br /><span style="color: #38761d; font-size: large;">What is meant is that a person should read it every night, act in accordance with the rulings contained in it, and believe in the information mentioned in it.&nbsp;</span><br /><br />It was narrated that ‘Abd-Allaah ibn Mas’ood said: Whoever reads Tabaarak allaahi bi yadihi’l-mulk [i.e., Soorat al-Mulk] every night, Allaah will protect him from the torment of the grave. At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) we used to call it al-maani’ah (that which protects).<br /><br />In the Book of Allaah it is a soorah which, whoever recites it every night has done very well. [Narrated by al-Nasaa’i, 6/179; classed as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 1475.]<br /><br />The scholars of the Standing Committee said: On this basis there is the hope that whoever believes in this soorah and reads it regularly, seeking the pleasure of Allaah, learning the lessons contained in it and acting in accordance with the rulings contained therein, it will intercede for him [in the Hereafter]. [Fataawa al-Lajnah al-Daa’imah, 4/334, 335] And Allaah knows best. [source: islamqa.info]<br /><br />&nbsp; <iframe allowfullscreen="" frameborder="0" height="215" src="//www.youtube.com/embed/sSqoal-c98M" width="320"></iframe></div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-23361872163574063562013-12-17T19:26:00.003+08:002013-12-17T19:29:11.182+08:00Istikharah prayer does not require any dream or feeling afterwards<div dir="ltr" style="text-align: left;" trbidi="on"><b>Question</b>: I have a big decision to make, and I have been offering the istikhârah prayer before going to bed every night now for a week, but my istikhârah prayer is not being answered. My question is: After a person prays istikhârah how, are we supposed to know if the thing is good for us or not? Aren't we supposed to see a dream or get a feeling about the situation? <br /><br /><b>Answered by</b>: the Fatwa Department Research Committee - chaired by Sheikh `Abd al-Wahhâb al-Turayrî (islamtoday.net)<br /><br />It is Sunnah to offer the istikhârah prayer whenever we have a major decision in life. The Prophet (peace be upon him) said: "If one of you thinks to embark upon something, he should pray two units of prayer aside from the obligatory prayer..." [Sahîh al-Bukhârî]<br /><br />It is not necessary for the person who offers the istikhârah prayer to get any indication afterwards. Istikhârah is about asking Allah to intervene directly in our affair. This is clear from what we say in the supplication for istikhârah:<br /><br /><span style="color: #38761d; font-size: large;">((...O Allah! If you know this affair to be best for me in my religion, my livelihood, and in the final outcome (or: in my immediate life and my future one), then decree it for me and facilitate it for me and then bless me in it. And if You know this affair to be worse for me in my religion, my livelihood, and in the final outcome (or: in my immediate life and my future one), then turn it away from me and turn me away from it and decree for me what is good, wherever it may be, and then cause me to be contented with it.))</span><br /><br />If we look carefully at the supplication we are offering to Allah, we are asking Him to make what we are asking happen for us if it is good for us and to prevent it from happening if it is bad for us. This does not necessitate that we will have a dream, feeling, or other inward indication. However, if we develop a strong feeling for or against something after praying istikhârah, we may choose to act upon that feeling.<br /><br />Also, contrary to popular belief, sleeping after the istikhârah prayer is neither required nor recommended. It has nothing whatsoever to do with the prayer.<br /><br />And Allah knows best. </div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-18089100825158359642013-12-05T00:40:00.002+08:002013-12-05T00:40:53.510+08:00Gratitude: A Way of Life<div dir="ltr" style="text-align: left;" trbidi="on">Problems are part and parcel of our everyday life and usually, what we'd expect to hear from an advice when facing a problem is to have patience. This verse, however, teaches us to show gratitude even in times of difficulty or even calamity. There is so much emphasis in the conditional phrase to show that demonstrating gratitude even once, in the smallest of forms when we face such challenges in life is so rewarded. (refer to video for a better context in sha Allah)<br /><br /><span style="color: #38761d; font-size: large;">{And make mention when Musa said to his nation, “Make mention of Allah’s favor upon you when He rescued you from the lineage of Fir’awn, they were blackening your faces (e.g. they were humiliating you), and they were slaughtering your sons and allowing your women to live. In that there was a HUGE test that was especially from your Master. And remember when your Master proclaimed, “Even if you are a little grateful at one time, I will certainly increase for you over and over again..."}</span> [Ibrahim 14:(6-7)]<br /><br />&nbsp; <iframe allowfullscreen="" frameborder="0" height="215" src="//www.youtube.com/embed/FfvsOD3R0gE" width="360"></iframe></div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-44773013065335849622013-09-21T14:36:00.000+08:002013-09-21T14:40:16.119+08:00Ar-Rahman Ar-Raheem<div dir="ltr" style="text-align: left;" trbidi="on"><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">After calling Himself the Master, He gives Himself two descriptions, in the next ayah:<strong>الرحمن الرحيم&nbsp;</strong>The most common translation of this ayah is, “The Most Beneficent, The Most Merciful.”</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">In&nbsp;contemporary context, such a translation almost fails its purpose as those English words are&nbsp;seldom used in normal speech and literature, let alone being properly understood.&nbsp;Fundamentally, the translation is accurate as the Arabic refers to Mercy, however both ar-Rahman and ar-Raheem are derivatives of Mercy. This is why one needs to understand&nbsp;properly why they are different.</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">Generally speaking, when synonyms are used in the same&nbsp;sentence in Arabic, they are intended to join their unique qualities. Similarly, it's the case here. Both those words have Rahmah in their roots. Rahmah means mercy in Arabic, and has&nbsp;also been used as ‘womb’ of the mother. This is from the Arab idea of mercy in the womb of the&nbsp;mother, where the foetus has no worries and all its needs are taken care of by the mother; hence the child is under the mercy of the mother, from every angle. However, since they are&nbsp;used together, they bring their own qualities to this ayah.</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">Ar-Rahman has three features in its linguistic structure and meaning:&nbsp;</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">1. By definition, it is something extreme. The addition of the ‘aan’ at the end is a hyperbole,&nbsp;as it turns the mercy into something unimaginable, extreme; Allah is extremely,&nbsp;unfathomably merciful.&nbsp;</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">2. This structure also implies that this is something happening in the present. For example,&nbsp;you see someone donating money to someone who is needy, and you call this person a&nbsp;generous person. This is happening in the present and the person’s generosity is&nbsp;manifesting itself right now, so the implication of your description is different than when&nbsp;you describe that person to your friend. In the latter case, you may still call that person&nbsp;generous, but it doesn’t guarantee that the person is being generous right now. This&nbsp;linguistic feature is not common in the English language, but in Arabic, it is indicated by&nbsp;the structure, as is the case with ar-Rahman; Allah is being merciful right now.</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">3. The third unique feature of this structure is transience, which means something that is&nbsp;not permanent. This is also shared by other Arabic words that sound the same, such as&nbsp;hungry (جوعان), thirsty (عطشان), angry, and what is common in these words is that they are&nbsp;all temporary, they are present and then something takes them away; food takes away&nbsp;hunger, drink takes away thirst. And this feature implies that this mercy of Allah is&nbsp;temporary and something will take it away.</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">Based on that, we understand that Allah is ar-Rahman and that means that He is extremely&nbsp;merciful to us right now, but He could stop being merciful to us (if we disobey Him).</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">As for ar-Raheem, it brings two other unique linguistic features to the ayah:</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">1. It implies permanence. So Allah is ar-Raheem and perpetually merciful, always merciful,&nbsp;constantly merciful, endlessly merciful, and His mercy is always going to be there.&nbsp;</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">2. Secondly, it is not necessarily happening right now. That is, Allah is always merciful and&nbsp;His mercy is perpetual, but He may not be merciful to us at this moment.</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">This in reality complements the meaning of ar-Rahman. This is because in this ayah, Allah is&nbsp;describing His mercy completely, and while in other places of the Quran, we may find that a&nbsp;certain type of mercy is referred to e.g. in surah ar-Rahman, Allah mentions blessings that are&nbsp;extremely useful, present right now, but temporary, and so He refers to His mercy by calling&nbsp;Himself ar-Rahman.</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><h2 style="text-align: left;"><strong style="background-color: transparent;"><span style="color: #6aa84f;">So in this surah Allah gives us a complete definition of His mercy, “He is&nbsp;unfathomably, extremely merciful right now, and is perpetually merciful, but while His mercy is&nbsp;always going to be available, it may not necessarily be bestowed upon us in the present and&nbsp;may be taken away from us if He wills.”</span></strong></h2><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><strong style="background-color: transparent;"><br /></strong></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">&nbsp;As a side-note, we are recommended to begin our activities with the basmalah, and in it we&nbsp;seek Allah’s mercy, keeping in mind the meanings of the two descriptions. &nbsp;</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">Another benefit of this verse is in the order that the two words are mentioned, the present is&nbsp;mentioned first and then the future. To understand that, imagine if you needed money to pay&nbsp;your rent, and someone came to you to discuss about an interesting investment opportunity with&nbsp;future returns. You wouldn’t pay attention to this discussion as you are concerned with the&nbsp;present state, and need help in the present. Once your present worries are settled, you start&nbsp;worrying about the future.&nbsp;</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">Since, ar-Rahman deals with the present, it is what we would need first, what we would&nbsp;need right now, and so it is mentioned first. Once our present worries are taken care of, we start to worry about the future, and then ar-Raheem takes care of our future worries. Allah created us&nbsp;and knows best what we need and how and when we need it. This verse is a clear indication of&nbsp;that. In light of this, we learn how elaborate the description of Allah is, even though it is only&nbsp;manifested in two words.</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">Az-Zamakhshari once said, “that of ar-Rahman and ar-Raheem, the&nbsp;former is like the huge towering waves of the ocean, and the latter is like the calm sea. And one&nbsp;cannot imagine both together, and they cannot imagine those two names at the same time, they are beyond our imagination.” This is the mistake made by people who try to define Allah’s mercy&nbsp;without accounting for all those meanings, and that leads them to fallacious conclusions and&nbsp;doubts: ‘Why is there violence in the world if Allah is Merciful?’ or ‘Allah is extremely Merciful&nbsp;and will excuse us all for all our mistakes.’ To claim to fully understand Allah’s mercy is to err,&nbsp;that is beyond our capacity. We can only praise Allah at just the limited amount of knowledge&nbsp;that He has given us about His mercy through those two words and their linguistic miracle.</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">Ibn Abbas, radi Allahu anhuma, described ar-Rahman as being for all the creatures in&nbsp;the universe, but ar-Raheem is only for the believers. Which means that perpetual mercy and&nbsp;reward in the afterlife is only for the believers, even though everyone and everything is able to&nbsp;make use of Allah’s blessings in this world.&nbsp;Also note, that if Allah left out either one of ar-Rahman or ar-Raheem, there would be&nbsp;chaos in the world with either the lack of the common blessings or that or accountability.</div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /></div><div style="background-color: white; color: #333333; font-family: 'Helvetica Neue', Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><i>Excerpt from tafsir notes of ustadh Nouman Ali Khan on Soorah Al-Fatihah link</i>&nbsp;-&nbsp;<a href="http://www.facebook.com/l.php?u=http%3A%2F%2Fia601200.us.archive.org%2F8%2Fitems%2FLinguisticmiracle.comTafsirNotes-Bayyinah.tvnoumanAliKhan%2F1-SurahAlFatihatheOpening-linguisticmiracle.pdf&amp;h=dAQFlB8Ff&amp;s=1" rel="nofollow" style="color: #3b5998; cursor: pointer; text-decoration: none;" target="_blank">http://ia601200.us.archive.org/8/items/Linguisticmiracle.comTafsirNotes-Bayyinah.tvnoumanAliKhan/1-SurahAlFatihatheOpening-linguisticmiracle.pdf</a></div></div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-68925493312854516132013-03-23T00:45:00.000+08:002013-03-23T02:31:51.660+08:00Once upon a Friday (Jumu'ah)<div dir="ltr" style="text-align: left;" trbidi="on">It was a typical sunny Friday morning in the tropical city of Singapore. Ramlee was already up by 9 a.m. getting ready for Friday prayers. He’s a little more eager to go for prayers on that particular day as it would be the first time he would be going with his close elder cousin from Malaysia who came over a few days before and stayed at his house as they were both having their term break from tertiary studies.<br /><br />&nbsp;“Hey, wake up Afdlin, it’s already 9!” nudged Ramlee.<br /><br />&nbsp;“Yeah yeah, I’m already up. Just let me finish this last part of this nice dream I’m having..” with his eyes barely opened.<br /><br />&nbsp;“Oh, c’mon!” said Ramlee, and pushed Afdlin off his mattress.<br /><br />&nbsp;“Woii!” cried out Afdlin finally awake.<br /><br />&nbsp;After Afdlin got ready, they had a sumptuous brunch prepared by Ramlee’s mom and soon after they both set off to the nearby mosque. It was about half an hour before the call for prayer, when they reached the main hall of the mosque and it was already half-filled.<br /><br />&nbsp;Ramlee went about his usual manner as he reached the main hall. He saw two empty spots in the middle of an already filled area and suggested to Afdlin to go there. However, Afdlin declined saying,<br /><br />&nbsp;“Nah, we’ll just take one of the empty spaces behind this filled row of congregation.”<br /><br />&nbsp;Ramlee was a little hesitant but decided to agree with Afdlin’s suggestion after seeing two other people who had hurriedly stepped over some people in order to get to the two available spots. He then immediately sat down. He noticed his cousin, Afdlin starting to pray two units of prayer. He remained seated wondering what type of prayer his cousin was performing. He had noticed before, people performing at least two units of prayers similarly but never had the chance to ask about it.<br /><br />&nbsp;Up till that day, Ramlee had mostly performed Friday prayers without much knowledge and had merely followed as how he had observed the common actions of the congregation. He had only started going for Friday prayers when he was in Sec. 3 as most of his close Muslim friends would, leaving school a little earlier than usual with the permission of the school. He does have basic knowledge on how to perform solat though but that’s about it.<br /><br />&nbsp;The call for prayer finally came, and the Friday sermon started. In the middle of the sermon, Ramlee’s phone vibrated. There was a text message from his mom and it read,<br /><br />&nbsp;“Ibu: Lee, Ayah said he’s taking a half day off today and we’ll all go shopping at Orchard Rd. later after Friday prayers. So make sure the both of you come back ASAP.”<br /><br />&nbsp;Excited, Ramlee nudged Afdlin showing him the message. Afdlin only took a glance and went back to focus on the khutbah. Ramlee thought that Afdlin’s standoffish actions were a little weird.<br /><br />The sermon finally reached its end where the Imam would start reading the general supplications. As the congragation started to raise their hands for the supplications, to Ramlee’s surprise, Afdlin didn’t raise his hands but only said “Aameen” instead.<br /><br />&nbsp;Ramlee’s curiousity grew and he decided to ask Afdlin about all that he had observed after the Friday prayers.<br /><br />&nbsp;As they headed back home, Ramlee began to ask,<br /><br />&nbsp;“Eh, can I ask you something?”<br /><br />&nbsp;“Yeah shoot!” Afdlin replied.<br /><br />&nbsp;“I observed some things as we went about our Friday prayers. Firstly, why didn’t you want to get to the empty spots as I suggested? Secondly, what type of prayers did you perform before sitting down? Thirdly, why didn’t you seem to bother when I showed you the SMS during the sermon? And the most weird of all, why didn’t you raise your hands while everyone else were raising theirs while supplicating?!”<br /><br />&nbsp;“Ma sha Allah.. good observation skills my dear cousin! Haha..” said Afdlin.<br /><br />&nbsp;“Haha..Nah, I’ve actually noticed these things from time to time but haven’t had the chance to ask anyone about it..”<br /><br />&nbsp;“I see, ok, as you may have already known, whatever we do in our Ibaadah, we must do it according to how our dear Prophet sallallaahu’alayhi wassalam had taught us. He is the practical reference for all Muslims. The Qur’an is the theory and the Prophet (peace &amp; blessings of Allah be upon him) is our guide in all the practical matters in religion.<br /><br />&nbsp;About your first question, the reason is that the Prophet sallallaahu’alayhi wasallam had prohibited people from stepping over others who have sat in the mosque.<b>[1]</b> True, there were two empty spots but seeing that there was no way to get there other than to step over some people or separate between two, I suggested for us to seat at the empty spaces readily available instead.<br /><br />&nbsp;Secondly, the Messenger sallaallaahu’alayhi wassalam had recommended us to pray at least two units of prayer before sitting down in the mosque.<b>[2]</b><br /><br />&nbsp;Thirdly, the Prophet sallallaahu’alayhi wassallam had prohibited us to engage in idle speech during the khutbah and to pay full attention to the contents of the sermon.<b>[3]</b><br /><br />&nbsp;And lastly, I understand that most people raise their hands while supplicating, in fact, almost everyone, but I’m merely following one of the sunnahs of our dear Prophet sallallaahu’alayhi wassalam.<b>[4]</b> I’ll show you the references to the things I’ve said later ok!?"<br /><br />&nbsp;"Hmm, okay, I see I see.. but why do so many people or probably most do it differently than some of the things you have said?" Ramlee continued to ask.<br /><br />&nbsp;"I'm not really sure, they probably have their own reasons or their references. Why don't you ask them instead? Now let’s get back home.. Pak Long is on his way to fetch us!” was Afdlins' reply.<br /><br />&nbsp;"Yeah, can't wait to show you around Orchard Rd. Thanks for explaining!” Ramlee smiled as they both rushed back to Ramlee’s home.<br /><br /><b>&nbsp;References:</b><br /><br />&nbsp;islamqa.info<br />&nbsp;islamweb.net<br />&nbsp;onislam.net<br /><br /><b>&nbsp;[1]</b> – Abu Dawood (1118) and Ibn Maajah (1115) narrated that ‘Abd-Allaah ibn Busr (may Allaah be pleased with him) said: A man came and started stepping over the people one Friday when the Messenger of Allaah (peace and blessings of Allaah be upon him) was delivering the khutbah, and the Prophet (peace and blessings of Allaah be upon him) said to him: “Sit down, for you have annoyed (people).” [Classed as saheeh by al-Albaani in Saheeh Abi Dawood.]<br /><br />&nbsp;Al-Bukhaari (883) and Muslim (657) narrated that Salmaan al-Faarisi said: The Prophet (blessings and peace of Allah be upon him) said: “Whoever does ghusl on Friday, purifies himself as much as he can, uses (hair) oil or perfumes himself with the perfume of his house, then goes out (for the Jumu‘ah prayer) and does not separate between two (persons sitting together in the mosque), then prays as much as is decreed for him, then remains silent whilst the imam is speaking, his sins between the present and the last Friday will be forgiven for him.”<br /><br /><b>&nbsp;[2]</b> - Jaabir ibn ‘Abdullaah said: "Sulayk Al-Ghatafaani came on Friday when the Messenger of Allaah was delivering the Khutbah. When he (Sulayk) sat down, the Prophet said to him: "O Sulayk, stand up and observe two Rak’ahs and make them short." [Al-Bukhaari and Muslim]<br /><br />&nbsp;Abu Qataadah (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “When one of you enters the mosque, let him not sit down until he has prayed two rak‘ahs.” [Narrated by al-Bukhaari, 1167; Muslim, 714]<br /><br />&nbsp;An-Nawawi (may Allah have mercy on him) said:<br /><br />The scholars are unanimously agreed that it is mustahabb to greet the mosque, and it is makrooh to sit down without greeting it with no excuse, because of the hadeeth of Abu Qataadah which clearly states that that is not allowed. [End quote from al-Majmoo‘, 3/544]<br /><br /><b>&nbsp;[3]</b> - It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “If you say to your companion when the imam is preaching on Friday, ‘Be quiet and listen,’ you have engaged in idle talk.” [Narrated by al-Bukhaari, 892; Muslim, 851]<br /><br />&nbsp;This prohibition also applies to responding to a question about Islam, let alone any other kind of speech that has to do with worldly matters.<br /><br />&nbsp;It was narrated that Abu’l-Darda’ said: The Prophet (peace and blessings of Allaah be upon him) sat on the minbar and addressed the people, and he recited a verse. Ubayy ibn Ka’b was next to me, so I said to him: “O Ubayy, when was this verse revealed?” But he refused to speak to me, so I asked him again and he refused to speak to me, until the Prophet (peace and blessings of Allaah be upon him) came down (from the minbar). Then Ubayy said to me: “You have gained nothing from your Jumu’ah except idle talk.” When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished (the prayer), I went to him and told him (what had happened). He said: “Ubayy was right. When you hear your imam speaking, then keep quiet and listen attentively until he has finished.” [Narrated by Ahmad, 20780; Ibn Maajah, 1111; classed as saheeh by al-Busayri and al-Albaani in Tamaam al-Mannah, p. 338.]<br /><br />&nbsp;This indicates that it is obligatory to remain silent and listen attentively, and that it is forbidden to speak while the imam is delivering the khutbah on Friday.<br /><br />&nbsp;Ibn ‘Abd al-Baarr said:<br /><br />&nbsp;There is no dispute among the fuqaha’ of all regions that it is obligatory to remain silent and listen attentively to the khutbah, for those who hear it. [Al-Istidhkaar, 5/43.]<br /><br /><b>&nbsp;[4]</b> - Muslim (874) and Abu Dawood (1104) narrated that ‘Umaarah ibn Ru’aybah saw Bishr ibn Marwaan on the minbar raising his hands (Abu Dawood added: when he was making du’aa’ on Friday), and he said: “May Allaah make these two hands ugly. I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing no more than this with his hand,” and he gestured with his forefinger.<br /><br />&nbsp;Al-Nawawi said:<br /><br />&nbsp;This indicates that the Sunnah is not to raise the hands during the khutbah, This is the view of Maalik and our companions and others.<br /><br />&nbsp;In Tuhfat al-Ahwadhi it says:<br /><br />&nbsp;This hadeeth indicates that it is makrooh to raise the hands on the minbar when making du’aa’. As it is not prescribed for the khateeb to raise his hands, the members of the congregation are like him because they follow his lead.<br /><br />&nbsp;Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:<br /><br />&nbsp;What is the ruling on raising one's hands when the imam is delivering the khutbah on Friday? He replied:<br /><br />&nbsp;Raising the hands when the imam is delivering the khutbah on Friday is not prescribed in sharee’ah. The Sahaabah denounced Bishr ibn Marwaan when he raised his hands during the Friday khutbah. But an exception is made in the case of prayers for rain (istisqaa’), because it is proven that the Prophet (peace and blessings of Allaah be upon him) raised his hands when praying to Allaah for rain during the Friday khutbah, and the people raised their hands with him. But apart from that one should not raise one's hands when making du’aa’ during the Friday khutbah. [Fataawa Arkaan al-Islam, p. 392.]<br /><br />&nbsp;And Allaah Almighty knows best.</div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com2tag:blogger.com,1999:blog-32939042.post-26422632771859115452013-02-16T23:32:00.001+08:002013-12-18T03:16:19.736+08:00Responsibility in Knowledge and Da’wa<div dir="ltr" style="text-align: left;" trbidi="on">‘Alî b. Abî Tâlib – Allah be pleased with him – said: <span style="color: #990000;">Narrate to people what they can understand; do you want Allah and His Messenger to be disbelieved?</span> Quoted by Al-Bukhârî, Al-Sahîh, Chapter about a person preferring some people with certain knowledge to the exclusion of others.<br /><br />Ibn Hajr said in Fath Al-Bârî, “[In this narration] there is evidence that ambiguous knowledge should not be mentioned amongst the general public.”<br /><br />Shaykh Muhammad b. Sâlih Al-‘Uthaymîn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alî, he states:<span style="color: #38761d;"> It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…”</span><br /><br />He goes on to say: “[The statement of ‘Alî] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you).<br /><br />Now if it is said: Should we stop telling people things they cannot understand even if they need to know?<br /><br />The answer is: No, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’<br /><br /><span style="color: #134f5c;">The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it.</span><br /><br /><span style="color: #990000;">We learn from this narration (of ‘Alî) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place.</span> [Majmû’ Fatâwâ Ibn ‘Uthaymîn Vol.10 p140.]</div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-23035262777110539802012-08-30T13:19:00.003+08:002013-03-23T00:48:41.597+08:00I'm a Muslim and I'm having a hard time to pray<div dir="ltr" style="text-align: left;" trbidi="on"><div dir="ltr" style="text-align: left;" trbidi="on">I've decided to do my own transcript (there's already one, which inspired me to do this) of this video which I feel is a really important topic to focus on and for all of us to ponder upon, as it revolves around the topic of Solaat, the 5 obligatory daily prayers for Muslims.<br /><br />&nbsp;Something, which many have taken lightly about its importance in our lives as Muslims. Check out the video, just over 6 mins long.<br /><br />&nbsp; <iframe width="360" height="215" src="http://www.youtube.com/embed/sYKahGlgAuY" frameborder="0" allowfullscreen></iframe><br />&nbsp;------------------------------------------------<br /><br />Questioner: <span style="color: #990000; font-size: large;">"Hi can you give me advice? I'm a new Muslim but I can't seem to pray 5 times a day. It's been a year now but does God really care if I pray 5 times as long as I'm doing good?"&nbsp;</span><br /><br />Ustadh <b>Nouman Ali Khan</b> answered: "Two things here. There are actually two different statements which are two different problems in the question.<br /><br />&nbsp;The <b>FIRST </b>problem is, I can't pray 5 times a day. I can't do it. Now, I don't believe you. Whoever said I can't do it, I don't believe you. You know why? Because I believe Allah. Now, I didn't say I believe in Allah, I said I believe Allah. There's a difference, right? I believe in Allah means I believe Allah exists, I believe in Him. But when I say I believe Allah, it means I believe what He says.<br /><br />He says, subhaanahu wata'aala: {<i>Laa yukallifulLahu nafsan illaa wus'ahaa..</i>} [Al-Baqarah 2:286]<br /><br /><span style="color: #38761d; font-size: large;">Allah will not burden anyone unless they are able to carry that burden. That's what Allah said. Allah said He does not burden anyone with any responsibility, unless they are capable of living up to that burden. This is what He said.&nbsp;</span><br /><br />You're saying you are not able to live up to a responsibility that Allah gave you, isn't that true? You're saying I can't pray 5 times, it's too much! And Allah is saying yes you can!<br /><br />So I have a choice in believing you and believing Allah, and perhaps if you didn't realize this maybe you're lying to yourself..Maybe you've convinced yourself because of your laziness, because of your lack of will, that you don't want to pray 5 times. I can't judge you, I don't know what the problem is, but the problem maybe you're ashamed to pray in front of non-Muslims. People can take 15 minute cigarette breaks at work. They can take a break and just go hang out do whatever, you can't pray 5 times a day? Subhanallah.<br /><br />&nbsp;I mean in this part of the world, you know, I used to work in New York City, I would see Muslims praying all over the place. In the middle of 5th Avenue, on the curb, the guy is making solaah cos it's time. Or you know, in the university, you open the copy machine room in the library and there's like three guys praying right there. Muslims will pray, if it's time, we're gonna pray, that's it! So there's no excuses.<br /><span style="color: #134f5c;"><br /></span><span style="color: #134f5c; font-size: large;">&nbsp;So that's the first thing, Allah said you can. So if Allah gave this burden upon you and He did in fact, then you can. Convince yourself of that. And rely on Allah and He'll make it easy for you.&nbsp;</span><br /><br />&nbsp;The <b>SECOND</b> question is, does He really care? Does He even care if I pray or not? Now this question is actually more about does He need my prayer or not?<br /><br /><span style="color: #990000;">&nbsp;<span style="font-size: large;">You're forgetting that the prayer isn't for Allah. It's for you. It's not for Allah. If all the people in the world, all they did in their life was pray to Allah, it would not make Him any richer. And it wouldn't add to His Kingdom cos He owns all of Kingdom. And if no one mentioned Allah, ever again, it doesn't diminish His Dominion, His Kingdom, His Glory, in any way.&nbsp;</span></span><br /><br />&nbsp;He doesn't need us. We need Him.. <b>We need Him.&nbsp;</b><br /><br />&nbsp;So the question is, do you feel like you need to pray? Do you feel like that's a need in your life? And if it's not, and you feel you're free of, you know, begging Allah for His help, turning to Allah and submitting before His commandments, then that's a serious problem with your faith.<br /><br /><span style="color: #38761d; font-size: large;">It has become weak and this question only came up because you've been distanced from Allah for so long, that shaitan can come to you and say, "Yeah I know you used to feel bad about not praying, let's just get rid of that bad feeling, and replace it with, Well why do I have to pray anyway?". That's the next phase of that disease.&nbsp;</span><br /><br />&nbsp;The first part was at least, it was diagnosed, but at least you had some bad feeling, guilt was still there, that's a gift from Allah. When that guilt even goes away, and you say,"Aaah, Allah doesn't need my prayer, it's all good. So long as I'm doing good. And that's the last part that I wanna talk about, this so long as you're doing good part.<br /><br />&nbsp;Who defines what's good? There are two kinds of good in this world, please remember this ok? There're two kinds of good.<br /><br /><b>&nbsp;1) There's ethical good. </b>I'm good to my neighbour, I'm honest at work, I'm nice to people, I don't steal, I don't cheat, you know. These are ethics. Basic ethics, right.. I tell the truth, I'm honest, I pay my taxes, bla bla bla, these are ethical truths.<br /><br /><b>&nbsp;2) Then there are religious goods.</b> I go to Hajj, I give zakaat, I pray 5 times a day, I fast in the month of Ramadhan. These aren't ethical realities, these are religious goods.Good deeds that are religious and good deeds that are ethical, moral in nature.<br /><br />&nbsp;What happens a lot of times with Muslims, and non-Muslims, especially it happens with Muslims.. Is that we make a distinction between these two things. So in the Muslim world, you find people that are morally good. They're nice to their family, they take care of their kids, they're responsible in their household, they're nice to their neighbours, they're honest at work.. Good people. But guess what? No religion. I don't need religion to be good, that's what they say.<br /><br />&nbsp;And on the other extreme, you have people that pray, go to hajj, give zakaah, have a long beard, dress in a very religious garment, and yet, terrible to their family, cheating people in business.. Highly immoral and unethical.<br /><br />&nbsp;So what has happened is, we have seperated the two dimensions of goodness. Moral goodness (Ethical goodness) and Religious goodness.<br /><br />&nbsp;<span style="color: #134f5c; font-size: large;">What Allah does in the Qur'an is, fuses them together, in that aayah, there's one aayah, it's called aayaatul birr. [Refer to soorah Al-Baqarah 2:177] Aayah of goodness. What does it mean to be good. If you study that aayah, it's a combination of two things. It's a combination of ethical principles, like fulfilling your promises; being patient, perseverence and also religious goodness; establishing prayer, giving the zakaah. So it's a combination of both of those things in one place.&nbsp;</span><br /><br />&nbsp;So if you think you are in a position to define what good is, most likely you're sticking to moral goodness. And you're undermining religious goodness, like the rituals that Allah taught us.<br /><br />&nbsp;But what Allah wants is for us to have both at the same time. This is when a person is truly good. Otherwise, you're not really good. You have defined goodness for yourself, and you've rejected Allah's definition of it.<br /><br />&nbsp;But we turn to Allah for guidance because we can't define things for ourselves, we want Him to define for us. Insha Allahu Ta'aala.<br /><br />&nbsp;-----------------------------------<br /><span style="font-size: large;"><br /></span><span style="color: #990000; font-size: large;">&nbsp;{وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى - إِنَّنِى أَنَا اللَّهُ لا إِلَـهَ إِلا أَنَاْ فَاعْبُدْنِى وَأَقِمِ الصَّلَوةَ لِذِكْرِى}&nbsp;</span><br /><span style="color: #990000; font-size: large;"><br /></span>{<i><span style="color: #38761d;">And I have chosen you. So listen to that which will be revealed (to you). Verily, I am Allah! There is no God but Me, so worship Me, and perform Salah for My remembrance.''</span></i>}<span style="font-size: x-small;"><b> [Taa-Haa 20: (13-14)] </b></span><br /><br />the Prophet (peace &amp; blessings of Allah be upon him) said,<br /><br />((<i><span style="color: #134f5c;">The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad."</span></i>)) </div><span style="font-size: x-small;"><b>[Recorded by al-Tabarani. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol.1, p. 503.] </b></span></div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-49874587113871460562012-08-14T23:58:00.000+08:002012-08-15T00:02:18.897+08:00Excerpt from Fahd Al-Kandari's 'Traveling with the Quran'Sheikh Fahad interviews a young blind boy on his life as he grew up memorizing the Quran. What the Sheikh did not expect was that the Boy would end up teaching him and over a Million others a valuable lesson in how we should treat this invaluable book, The Quran. <iframe width="320" height="215" src="http://www.youtube.com/embed/M-CrbFJqkPM" frameborder="0" allowfullscreen></iframe>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-18061906051585841472011-10-23T03:43:00.001+08:002014-02-06T07:02:44.280+08:00The Life of Sultaan Muhammad al-Faatih<div dir="ltr" style="text-align: left;" trbidi="on"><b><span class="Apple-style-span" style="color: #134f5c;">‎"The Sultan entered the city on horse-back, he dismounted, lay prostate, praising God. Then he entered Aghia Sophia Church and granted the people of Constantinople safety and insured protecting them and their possessions and religious freedom. Sultan Mohammad Al-Fatih let them practice their rituals, but he turned half the Churches of Constantinople into mosques. As a matter of fact, what Sultan Mohammad did was nothing compared to what the European kings had done on conquering Muslims' lands. They even destroyed all the mosques in Andalusia, killed all its Muslim believers be them men or women, young or old, and burned many Islamic books!.. the attitude of Sultan Muhammad astounded the European historians who had always been fanatic and malicious. They could not believe the Sultan was forgiving, fair and tolerant towards the Christians."</span></b><br /><br />&nbsp;<iframe allowfullscreen="" frameborder="0" height="215" src="http://www.youtube.com/embed/O2tkWPg3-9w" width="320"></iframe> </div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-90011526918285960212011-10-21T14:08:00.002+08:002011-10-21T14:19:28.460+08:00Tests from Allah<div dir="ltr" style="text-align: left;" trbidi="on">Article from <b><span class="Apple-style-span" style="color: #990000;"><i>islamtoday.com</i></span></b><br /><br /><span class="Apple-style-span" style="color: #38761d;"><b>Sheikh Khalid Husayn&nbsp;</b></span><br /><span class="Apple-style-span" style="color: #38761d;"><b>Thurs, 01/01/2004&nbsp;</b></span><br /><br />&nbsp;Allah tells us that we will be tested. He also makes it clear to us what is expected from us when we undergo these trials and what our reward will be if we are successful. &nbsp;He says: <span class="Apple-style-span" style="color: #134f5c; font-size: large;">“Be sure we shall test you with something of fear and hunger, some loss in goods, lives and the fruits (of your toil) but give glad tidings to those who patiently persevere. Those who, when misfortune strikes them, say: ‘Indeed we belong to Allah and to Him is our return. Those are the ones upon whom are blessings and mercy from their Lord and it is those who are rightly guided.”</span> [Sûrah al-Baqarah: 155]<br /><br />&nbsp;The Prophet (peace be upon him)said: <span class="Apple-style-span" style="color: #990000;">"No fatigue, illness, anxiety, sorrow, harm or sadness afflicts any Muslim, even to the extent of a thorn pricking him, without Allah wiping out his sins by it."</span> [Sahîh al-Bukhârî and Sahîh Muslim]<br /><br />&nbsp;In another narration, the Prophet (peace be upon him) said: <span class="Apple-style-span" style="color: #38761d;">“No Muslim is afflicted by harm, whether it is but the prick of a thorn or something worse, without Allah expiating his evil deeds on account of it and his sins falling away from him like leaves off a tree.'"</span> [Sahîh al-Bukhârî]<br /><br />&nbsp;The Prophet (peace be upon him) said:<span class="Apple-style-span" style="color: #45818e;"> </span><span class="Apple-style-span" style="color: #134f5c;">"When Allah desires good for someone, He tries him with hardships."</span> [Sahîh al-Bukhârî]<br /><br />&nbsp;The Muslim may be tested by all sorts of difficulties like sickness, lack of income, and disobedience from his children. In fact, the many afflictions that may beset a person are incalculable. This is the point that the Prophet (peace be upon him) was stressing when he mentioned: “fatigue, illness, anxiety, sorrow, harm or sadness …even to the extent of a thorn pricking him”.<br /><br />&nbsp;All of these afflictions, if endured patiently by the believer, are a means of attaining Allah’s forgiveness as well as His reward.<br /><br />&nbsp;Every one of us is being tested by Allah. He tests us all in different ways. We should not assume that the difficulties that we face in life are punishments or are signs that Allah is displeased with us. Likewise, we should never construe the success and pleasures that others enjoy as signs that Allah is pleased with them or that they are privileged. Sometimes, quite the opposite is true.<br /><br />&nbsp;The Prophet (peace be upon him) said: <b><span class="Apple-style-span" style="color: #990000;">“If Allah wants good for his servant, He hurries on His punishment in this world, and if He wills ill for a servant, he holds back punishing him for his sin so He can give it to him in full on the Day of Resurrection.”</span></b><br /><br />&nbsp;Allah makes it clear that everything in our lives – the good and the bad of it– is a trial for us. How will we cope in the situation that Allah has placed for us? Will we be grateful in prosperity and patient in affliction or will we be arrogant and disobedient?<br /><br />&nbsp;Allah says: <span class="Apple-style-span" style="color: #38761d;">“Every soul shall taste of death. And We will test you with evil and with good by way of trial. And to Us is your return.”</span> [Sûrah al-Anbiyâ’: 35].<br /><br />&nbsp;Allah says:<span class="Apple-style-span" style="color: #0b5394;"> </span><span class="Apple-style-span" style="color: #134f5c;">“Know that your wealth and your children are but a trial and that Allah has with Him a mighty reward.”</span><span class="Apple-style-span" style="color: #0b5394;"> </span>[Sûrah al-Anfâl: 28]<br /><br />&nbsp;Many people do not realize that they are tried just as severely with the good that they are given as they are by the misfortunes that befall them.<br /><br />Allah says:<span class="Apple-style-span" style="color: #990000;"> <span class="Apple-style-span" style="font-size: large;">“And as for man, whenever his Lord tries him by honoring him and makes him lead an easy life, he says: ‘My Lord honors me’. But when He tries him by straitening his means of subsistence, he says: ‘My Lord has disgraced me’.”</span></span> [Sûrah al-Fajr: 15-16]<br /><br />&nbsp;Some people are blessed to be born and raised in good Muslim families then turn their backs on Islam, while others are born and raised in non-Muslim countries to unbelieving parents and grow up to be among the best of Muslims.<br /><br />&nbsp;<span class="Apple-style-span" style="color: #38761d; font-size: large;">We are tried with wealth as well as poverty. If we are wealthy, will we hoard our wealth or spend in charity? Will we use it for lawful purposes or squander it in vice? Will we trust in Allah in our investments, or will our avarice and fear of losing our wealth make us take recourse to unlawful means to preserve it and increase it?</span><br /><span class="Apple-style-span" style="color: #38761d; font-size: large;"><br /></span><br /><span class="Apple-style-span" style="color: #38761d; font-size: large;">&nbsp;If we are poor, will we be content and patient and seek lawful means to attain our sustenance or will we resort to unlawful means to meet our needs? Will we accept the fact that Allah gives more to some people than he does to others, or will we grow hateful and vindictive?&nbsp;</span><br /><br />&nbsp;We are tested with health as well as sickness. A man with good eyesight is tested with regards to his use of it. Will he use the blessing of his sight to good purpose or to gaze at unlawful things? His good eyesight may be what takes him to Hell.&nbsp;A blind man is tested whether he will bear patiently with his disability. His patience in affliction may be what earns him his place in Paradise.<br /><br />Our goal is the Hereafter and we are all being tested. Allah says: <b><span class="Apple-style-span" style="color: #134f5c;">“It is He who created death and life that He may try you as to which of you is best in deeds.”</span></b> [Sûrah al-Mulk: 2]<br /><br />&nbsp;We may also be tested through others. We know from experience that even a small child can experience suffering as well as a person who is mentally handicapped to such a degree that he cannot understand the concepts of Islam and is not legally accountable. Though it may not be that such a person is not undergoing tests of his own; however his plight may very well be a test for those his life affects. How will they treat him? Will they care for him, respect him, and give him his rights?<br /><br />&nbsp;We may not be able to fathom the wisdom behind why Allah decrees what He does for us or for others of His creatures. However, we must know that Allah does everything in accordance with His wisdom and bear our trials patiently.<br /><br />&nbsp;Ultimately, we must remember the words of Allah in the Qur’ân:<b> <span class="Apple-style-span" style="color: #990000;">“He cannot be questioned for what He does but they will be questioned.”</span></b> [Sûrah al-Anbiyâ’: 23] </div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-47742030777459765402011-09-18T02:31:00.000+08:002011-09-18T02:31:43.306+08:00Deeds<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-qWqkxvptm-Q/TnTm5mByqrI/AAAAAAAAAVA/TIvn-2g41BU/s1600/301254_10150290272972019_669912018_8518656_1705369588_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://3.bp.blogspot.com/-qWqkxvptm-Q/TnTm5mByqrI/AAAAAAAAAVA/TIvn-2g41BU/s320/301254_10150290272972019_669912018_8518656_1705369588_n.jpg" width="230" /></a></div><br /></div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-71983103885737397182011-06-14T08:34:00.000+08:002011-06-14T08:34:01.314+08:00Refraining from doing good deeds for fear of showing off<div dir="ltr" style="text-align: left;" trbidi="on">article from <b><span style="color: #134f5c;">Islamqa.com</span></b><br /><br /><div style="color: #38761d;"><span style="font-size: large;">What are the guidelines on refraining from doing good deeds for fear of showing off?</span></div><br />Praise be to Allaah.<br /><br />It should be noted that the Shaytaan is keen to make the Muslim fall into one of two things: either to make him do a good deed in order to show off and for the sake of his reputation, and not sincerely for the sake of Allaah, or to make him refrain from doing the good deed altogether. <br /><br /><div style="color: #990000;"><span style="font-size: large;">The Muslim who is sincere in his intention will not pay any attention to the whispers that the <i>Shaytaan</i> tries to impart to him concerning his action, or his suggestion that it is not for the sake of Allaah. He will not pay attention to the whispers of the <i>Shaytaan </i>suggesting that he should refrain from doing the good deed for fear of showing off. The sincere heart is equally at ease both when doing good deeds in secret and when doing good deeds openly. </span></div><br />Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: <br /><br />A woman is asking:<i> I am so afraid of showing off that that I cannot advise some people or tell them not to do certain things such as backbiting, gossiping, and so on. I am afraid that that will be showing off on my part, and I am afraid that people will think that I am showing off. So I do not give them any advice (naseehah</i><i>). I tell myself: They are educated people, they do not need any advice. What do you suggest? </i><br /><br />He replied: <br /><br />This is one of the traps of the Shaytaan, by means of which he prevents people from calling others to Allaah and from enjoining what is good and forbidding what is evil. One of the ways in which he does this is to make them think that this is showing off, or that people will think that it is showing off. You should not pay any attention to that, rather what you should do is go ahead and advise your sisters and brothers in faith, if you see them falling short in any duty or committing haraam actions such as gossiping, bucketing, or not covering in front of men.<br /><br /><div style="color: #134f5c;"><span style="font-size: large;">Do not be afraid of showing off, rather do it solely for the sake of Allaah, be sincere in your intention and receive glad tiding of goodness. Ignore the tricks and whispers of the Shaytaan. Allaah knows what is in your heart, your intention and your sincerity towards Him and your sincerity towards His slaves.</span>&nbsp;</div><br />Undoubtedly showing off is shirk and is not permissible, but it is not permissible for a believing man or woman to refrain from doing something that Allaah has enjoined, such as calling people to Him or enjoining what is good and forbidding what is evil, for fear of showing off, so they should beware of that. They should do what they are obliged to do among men and women, and men and women are equal in this regard. Allaah has stated that in His Holy Book where He says (interpretation of the meaning): <br /><br /><div style="color: #38761d;"><span style="font-size: large;">“The believers, men and women, are <i>Awliyaa’</i> (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) <i>Al‑Ma‘roof</i> (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from <i>Al‑Munkar</i> (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform <i>As-Salaah (Iqaamat-as-Salaah)</i>, and give the <i>Zakaah</i>, and obey Allaah and His Messenger. Allaah will have His Mercy on them. Surely, Allaah is All-Mighty, All-Wise”</span></div><br />[al-Tawbah 9:71] <br /><br />Fataawa Ibn Baaz, 6/403 <br /><br /><div style="color: #990000;"><span style="font-size: large;">It was narrated that Husayn ibn ‘Abd al-Rahmaan said: I was with Sa’eed ibn Jubayr and he said: “Which of you saw the star that fell last night?” I said, “I did.” Then I said: “I wasn’t praying, but I had been stung…” </span></div><br />Narrated by Muslim, 220. <br /><br />Shaykh Ibn ‘Uthaymeen said: <br /><br />He said this (may Allaah have mercy on him) lest anyone think that he was praying qiyaam and praise him for something that he had not done. This is unlike what some people do, when they are happy that the people think that they were praying <i>qiyaam</i>, but that is contrary to Tawheed. <br /><br /><div style="color: #134f5c;"><span style="font-size: large;">What Husayn said does not come under the heading of showing off, rather it comes under the heading of good deeds. It is not like one who refrains from doing good deeds for fear of showing off, because the <i>Shaytaan </i>may toy with a man and make the idea of refraining from doing good for fear of showing off appear attractive to him. Rather you should do the good deed, and try to avoid showing off to people. </span></div><br />Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 9/85, 86. <br /><br />And Allaah knows best</div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com1tag:blogger.com,1999:blog-32939042.post-78790471913961126332011-06-05T02:37:00.002+08:002011-06-05T02:39:35.077+08:00Will Allah punish me? So many are doing far worse..Questioner: I'm having a hard time giving up sex with my girlfriend. As long as I give her da'wah is it ok? Will Allah punish me? So many people are doing far worse..<br /><br /><iframe width="325" height="249" src="http://www.youtube.com/embed/DVQfFSOwHeo" frameborder="0" allowfullscreen></iframe>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-28181522986577374282011-05-20T06:18:00.004+08:002011-05-20T07:27:55.926+08:00Are we the best that we could be?<div dir="ltr" style="text-align: left;" trbidi="on">Enlightening lecture by Mufti Ismail Menk of Zimbabwe explaining the importance of good character and the best social conduct practices for a Muslim.<br /><br /><div style="color: #38761d;">Have we been trying to be the best that we could be in all aspects of our lives?</div><br /><iframe allowfullscreen="" frameborder="0" height="249" src="http://www.youtube.com/embed/HreJejiqAlc" width="325"></iframe><br /><br /><div style="color: #45818e;"><span style="font-size: large;">"All people are good but shaytan is bad. So those who allow shaytan to get the better of them, the worst of them will remain (what is worst in them will stay). And those who disallow shaytan from taking that which is good, insha Allah the good will remain."</span></div><br /><iframe allowfullscreen="" frameborder="0" height="249" src="http://www.youtube.com/embed/tboYtRr_ZR0" width="325"></iframe><br /><br /><div style="color: #990000;">"O Son of Adam, when you were born, you came into this world crying. And those around you were smiling in happiness. So live your life in such a way that when you die, you would leave this world smiling and those around you will be crying at their loss"</div><br /><iframe allowfullscreen="" frameborder="0" height="249" src="http://www.youtube.com/embed/0HHno9kA4uM" width="325"></iframe></div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-88214650665143897192011-05-17T17:23:00.015+08:002011-09-24T21:26:53.615+08:00Anonymous no more.<div dir="ltr" style="text-align: left;" trbidi="on"><div dir="ltr" style="text-align: left;" trbidi="on">Alhamdulillaah, it's been about six years now since I started using blogger and will continue to do so insha Allah. But from now on, I will do so openly as I've realized that there's no reason why I should remain anonymous.<br /><br />A little something about myself. Hmm, I was born, just like everyone else... Ridhuan is my given name. My mother told me that it was upon the suggestion of my late grandfather. (may Allah forgive him, bless him and grant him Jannah) I went to Ghim Moh Primary School, then Gan Eng Seng School then Singapore Polytechnic. After graduating, I had a motorcycle accident and while recovering from a ruptured Achilles tendon for around 6 months, alhamdulillaah, Allah guided me to have a strong desire to<a href="http://rilekwancorner.blogspot.com/2009/02/wake-up-call.html"> re-learn Islam following up on a past "wake-up call".</a> One of the paths that I took to seek the truth and get answers was by joining a basic Islamic course at Pergas. Alhamdulillaah, I was able to continue attending the course when I was called up for NS (Police) later as I had lots of free-time being deployed to desk-bound duties. </div><br />From there, one thing led to another and I decided to learn more about the Arabic Language. Initially, I was considering Syria as a platform but that didn't materialize. However Allah has better plans for me and in early 2007, I was accepted to learn the Arabic Language at <a href="http://212.26.15.55/arabic-language-intitute-en">the Institute of Arabic Language for Non-Native Speakers</a> at Umm Al-Qura University of Makkah Al-Mukarramah. Currently, I'm pursuing a degree in Education (Arabic Language) at the university.<br /><br />Anyway, if someone have been following this blog, the person would notice that there's not much of my personal write-ups or views. Most of the times I would post something that I've read or watched on YouTube that have impacted me and I'd post it here to keep an archive so that I could revert to it again next time and also hopefully to spread the message or knowledge to others who may come upon this blog by chance.<br /><br />Writing is something that I would like to explore insha Allah. I'm not that talented in that field though and it will take me loads of time to write about something. Maybe in the future, I'd also be exploring more into the field of photography which is one of my hobbies and alhamdulillaah, someone bought me a DSLR as a gift recently. So maybe there will be posts of the pics that I've taken in the future.<br /><br />Oh, why the pseudonym, 'redtide'? Hm, I was just a normal kid being a die-hard fan of Liverpool FC. Hurhur.. <br /><br />That's about it for now. Stay safe. May Allah Almighty grant us the blessings to always be in the best of state health and imaan.</div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-40950002302366116822011-05-12T00:00:00.000+08:002011-05-12T00:00:47.488+08:00The coolness of our eyes..Be patient and listen attentively till the end of the lecture. I agree with what the person who posted the video wrote regarding this.<br /><br />"Ustadh Nouman Ali Khan takes a very unique approach to an important aspect of our Deen, well I don't want to give away what this lecture is all about because the audience will get to know that at the very end of the lecture.<br /><br />I thought that he will be speaking about the importance of the relationship between the spouses and the children because of the dua in surah Al-Furqan verse 74 being mentioned. Well he kind of touched on that subject as well but that is not what the lecture is all about. Overall a very classy approach to the issue at hand."<br /><br /><iframe width="360" height="249" src="http://www.youtube.com/embed/4VZyupYUHzE" frameborder="0" allowfullscreen></iframe><br /><br /><iframe width="360" height="249" src="http://www.youtube.com/embed/WJSjoU1oTE4" frameborder="0" allowfullscreen></iframe>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com2tag:blogger.com,1999:blog-32939042.post-53034602869656413532011-05-09T16:07:00.006+08:002011-05-09T16:13:23.188+08:00Biography of Imam Al-Hasan Al-Basri<div dir="ltr" style="text-align: left;" trbidi="on">It is reported that <span style="color: #38761d;">Al-Hasan Al-Basrî </span>– Allâh have mercy on him – said:<br /><br /><div style="color: #134f5c;"><span style="font-size: large;">The believer does the best deeds yet is most fearful [that his deeds will not be accepted]. If he were to spend a mountain of wealth [in charity], he would not feel sure [of the reward] until he sees it. The more righteous and pious he becomes, the more he fears. <span style="color: #990000;">But the hypocrite (munâfiq) says, ‘There are so many people, I will be forgiven, no problem.’ So he does wrong and evil deeds, yet holds foolish wishes about Allâh.</span></span><b> -<i style="color: black;">Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 4:586.</i></b></div><br />Source: http://www.sayingsofthesalaf.net/index.php/tag/al-hasan-al-basri/#ixzz1LqAdRgN6<br /><br /><iframe allowfullscreen="" frameborder="0" height="290" src="http://www.youtube.com/embed/Ocxlr92W0Do" width="340"></iframe><br /><br /><iframe allowfullscreen="" frameborder="0" height="290" src="http://www.youtube.com/embed/73dnNzjbUik" width="340"></iframe></div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com2tag:blogger.com,1999:blog-32939042.post-33640244993264684522011-04-02T19:20:00.000+08:002011-04-02T19:20:25.026+08:00Listen and Reflect.. Surah Al-Isra' 17:(9-21)<div dir="ltr" style="text-align: left;" trbidi="on"><iframe allowfullscreen="" frameborder="0" height="290" src="http://www.youtube.com/embed/_BOB3ar15VQ" title="YouTube video player" width="340"></iframe><br /><br />9. Verily, this Qur'an guides to that which is most just and right and gives glad tidings to the believers (in the Oneness of Allah and His Messenger Muhammad (sallallaahu'alaihi wasallam), who work deeds of righteousness, that they shall have a great reward (Paradise).<br /><br />10. And that those who believe not in the Hereafter, for them We have prepared a painful torment (Hell).<br /><br />11. And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty. [i.e. if he is angry with somebody, he invokes (saying): "O Allah! Curse him," and that one should not do, but one should be patient].<br /><br />12. And We have appointed the night and the day as two 'Ayaat' (signs etc.). Then, We have obliterated the sign of the night (with darkness) while We have made the sign of the day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning. And We have explained everything (in detail) with full explanation.<br /><br />13. And We have fastened every man's deeds to his neck, and on the Day of Resurrection, We shall bring out for him a Book which he will find wide open.<br /><br />14. (It will be said to him): "Read your Book. You yourself are sufficient as a reckoner against you this Day."<br /><br />15. Whoever goes right, then he goes right only for the benefit of his own self. And whoever goes astray, then he goes astray to his own loss. No one laden with burdens can bear another's burden. And We never punish until We have sent a Messenger (to give warning).<br /><br />16. And when We decide to destroy a town (population), We (first) send a definite order (to obey Allah and be righteous) to those among them [or We (first) increase in number those of its population] who lead a life of luxury. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction.<br /><br />17. And how many generations have We destroyed after Nuuh (Noah)! And Sufficient is your Lord as an All-Knower and All-Beholder of the sins of His slaves.<br /><br />18. Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We have appointed for him Hell; he will burn therein disgraced and rejected (far away from Allah's Mercy).<br /><br />19. And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. does righteous deeds of Allah's obedience) while he is a believer (in the Oneness of Allah - Islamic Monotheism) - then such are the ones whose striving shall be appreciated, (thanked and rewarded by Allah).<br /><br />20. On each - these as well as those- We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden.<br /><br />21. See how We prefer one above another (in this world), and verily, the Hereafter will be greater in degrees and greater in preferment.</div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-34695650757599738542011-03-27T21:07:00.002+08:002011-03-27T22:32:47.411+08:00Qarin - Syaithan in Our Shadow<div dir="ltr" style="text-align: left;" trbidi="on">Sharing a post by a local ustaz in Singapore. This is one of the many trials in our life that we have to strive against each and every day, gaining rewards when overpowering it and falling into sins when being overcame by its whispers..<br /><br />------------------------------- <br /><br />By: <b style="color: #134f5c;">Mohd Kamal Mokhtar</b><br /><br /><span style="font-size: large;">What is qarin?</span><br /><br />Qarin is an agent of iblis, placed in very human being whether they are Muslim or non-Muslim. The qarin would accompany that particular human wherever he/she goes from the moment of birth till death. The qarin would cooperate with the nafs, which is the wants or inclination of that person to perform evil and corruptive acts. The combination of qarin and a person's desire is like adding fuel to fire. A person with strong iman and faith could overpower the influence of the qarin while those with weak faith would follow his instructions.<br /><br />Allah states in Surah Yusuf verse 53 :<br /><br /><span style="font-size: large;">وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّيَ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ</span><br /><br /><div style="color: #38761d;">And I would not absolve myself, verily the human soul is inclined towards evil, except that which my Lord shows mercy, verily my Lord is Most Forgiving Most Merciful.</div><br />Allah also states in Surah An Naas verse 5-6:<br /><br /><span style="font-size: large;">ٱلَّذِى يُوَسۡوِسُ فِى صُدُورِ ٱلنَّاسِ (٥) مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ (٦</span><br /><div style="color: #990000;"><br /></div><span style="color: #990000;">The one that whispers in the hearts of man, from amongst the jinns and man.</span><b>&nbsp;</b><br /><br /><br /><br /><b>The qarin of the Prophet pbuh has embraced Islam</b><br /><span style="font-size: large;"><br /></span><br /><span style="font-size: large;">أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدَّثَتْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَرَجَ مِنْ عِنْدِهَا لَيْلًا قَالَتْ فَغِرْتُ عَلَيْهِ فَجَاءَ فَرَأَى مَا أَصْنَعُ فَقَالَ مَا لَكِ يَا عَائِشَةُ أَغِرْتِ فَقُلْتُ وَمَا لِي لَا يَغَارُ مِثْلِي عَلَى مِثْلِكَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَقَدْ جَاءَكِ شَيْطَانُكِ قَالَتْ يَا رَسُولَ اللَّهِ أَوْ مَعِيَ شَيْطَانٌ قَالَ نَعَمْ قُلْتُ وَمَعَ كُلِّ إِنْسَانٍ قَالَ نَعَمْ قُلْتُ وَمَعَكَ يَا رَسُولَ اللَّهِ قَالَ نَعَمْ وَلَكِنْ رَبِّي أَعَانَنِي عَلَيْهِ حَتَّى أَسْلَمَ</span><br /><br /><b style="color: #134f5c;">'Urwah ibn Zubair ra narrates that 'Aisyah rha the wife of the Prophet pbuh informed him that the Prophet pbuh went out from her house one night and she felt jealous and when the prophet returned and saw what she did, he said : What is the matter with you, are you jealous? and I said : How could I not be jealous for people like me towards people like you. The Prophet pbuh then said: Did your syaithan come to you? She replied: Is with me a syaithan? The Prophet pbuh said : Yes. I then asked: Is it with every human? He answered: Yes. She asked again: And with you O Prophet of Allah? He answered: Yes, but my Lord has assisted me against it until he embraced Islam.</b> ( Narrated by Muslim in his Sahih ) <br /><br /><br /><br /><b>Qarin is imprisoned in Ramadhan</b><br /><br />During the month of Ramadhan, the qarin is chained and prevented to be with human. It was reported by Abu Hurairah ra that the Prophet pbuh said :<br /><br /><span style="font-size: large;">إذا جاء رمضان فُتِّحت أبواب الجنة، وغُلِّقت أبواب النار، وصُفِّدت الشياطين</span><br /><div style="color: #38761d;"><br /></div><span style="color: #38761d;">When the month of Ramadhan comes, the doors of paradise will be opened wide, and the doors of hell will be closed shut and the syaithans will be chained.</span> ( Hadith narrated by Bukhari and Muslim )<br /><br /><br /><br /><b>Ways of Protecting ourselves from qarin</b><br /><br />1. When there are feelings of doubts in doing acts of devotions, or feelings of encouragement to perform acts of transgression, we are encouraged to recite the ta'awwuz or isti'azhah ( ie to recite a'uzhubillahi minasyaithanir rajim ). <br /><br />Allah states in Surah Al 'Araf verse 200 :<br /><br /><span style="font-size: large;">وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِ‌ۚ إِنَّهُ ۥ سَمِيعٌ عَلِيمٌ</span><br /><br /><div style="color: #990000;"><b>And if an evil whisper comes to you from syaithan, then seek refuge with Allah, verily He is All Hearer and All Knowing. </b></div><br />-----------------------------<br /><br />Let's strive to consistently acquire as much good deeds as possible to counter this, insha Allah.. Allaah Almighty is All-Merciful upon his slaves, <br />Allaah Almighty says in the Noble Qur'aan,<br /><br /><span style="color: #134f5c; font-size: large;">{'He is the Irresistable (Supreme) over His slaves, and He sends guardians (angels guarding and writing all of one's good and bad deeds) over you..'}</span> [Suurah Al-An'aam 6:61]<br /><br /><b>The following hadeeth explains, in conjunction with this verse regarding whoever intended to do a good deed or a bad deed.</b><br /><br />Narrated Ibn 'Abbas (radhiallaahu'anhuma): <span style="color: #38761d;">The Prophet (sallallaahu'alaihi wasallaam) narrating about his Lord ('Azza wa Jalla) said,"Allaah ordered (the appointed angels over you) that the good and the bad deeds be written, and He then showed (the way) how (to write)</span>.<br /><div style="color: #990000;"><br /></div><div style="color: #990000;">If somebody intends to do a good deed and he does not do it, then Allaah will write for him a full good deed (in his account with Him), and if he intends to do a good deed and actually did it, then Allaah will write for him (in his account) with Him (its reward equal) from ten to seven hundred times, to many more times:</div><div style="color: #134f5c;"><br /></div><span style="color: #134f5c;">and if somebody intended to do a bad deed and he does not do it, then Allaah will write a full good deed (in his account) with Him, and if he intended to do it (a bad deed) and actually did it, then Allaah will write one bad deed (in his account)."</span> [Sahih Al-Bukhaari, 8/6491 (O.P. 498)]</div>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0tag:blogger.com,1999:blog-32939042.post-59568783657297351972011-03-23T01:41:00.001+08:002011-03-23T01:45:03.289+08:00Journey to IslamFrom a Roman Catholic priest to a Muslim, brother Idris Taufik shares his journey to Islam. God Almighty speaks to all of us in different ways..<br /><br /><iframe title="YouTube video player" width="340" height="290" src="http://www.youtube.com/embed/w3jntHgqbHY" frameborder="0" allowfullscreen></iframe>redtidehttp://www.blogger.com/profile/10352285567798852090noreply@blogger.com0